維摩義記 3.94

3.94

第十人中「師子意曰」，標人別說。下明所說。「漏無漏二」，反立二相。煩惱連注其猶刻漏，故名為漏。聖德斷除，名為無漏。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。辨中「若得諸法等」者，破相入如。染淨一如，名諸法等。言「不起漏無漏相」者，契實離相。言不起漏，離前漏相；不起不漏，離無漏相。此離染淨，名為不二。言「不著相」，不取有相。「亦不住無」，不取無相。此離有無，名為不二。「是為」下結。

In the section on the tenth person, "Siṃhamati said" indicates the person who speaks separately. Below clarifies what was said. "'Outflows and non-outflows are two'" conversely establishes the two marks. Afflictions continuously stream like a clepsydra leaking, and are therefore called outflows. Noble virtues cut them off and eliminate them, which is called non-outflow. Below, this reverses these two to clarify non-duality; the simultaneous dispelling of both marks constitutes non-duality. First it discriminates, and then concludes. In the discrimination, the words "'If one attains the equality of all dharmas'" refutes characteristics and enters suchness. Defilement and purity being of one suchness is called the equality of all dharmas. The words "'Not giving rise to the marks of outflows or non-outflows'" accord with reality and depart from marks. Not giving rise to outflows departs from the previous mark of outflows; not giving rise to non-outflows departs from the mark of non-outflows. This departure from defilement and purity is called non-duality. The words "'Not clinging to marks'" mean not grasping at the mark of existence. "'Nor abiding in non-existence'" means not grasping at the mark of non-existence. This departure from existence and non-existence is called non-duality. From "'This is'" downward concludes.