維摩義記 3.97

3.97

第十三中初「善意曰」，標人別說。下彰所說。噵言「生死涅槃二」者，反舉二相。下反此二以明不二，二相雙遣為不二矣。先辨、後結。辨中初言「見生死性則無生死」，遣生死相。生死體空名生死性，於此性中無生死相，故無生死。下約此無遣涅槃相。言「無縛」者，生死性中無生死故，所以無縛。言「無解」者，此推對破，以無縛故，不可對之說涅槃解。言「不然」者，以無縛故，本來不然。言「不滅」者，本無然故，今無所滅。此解不二。「如是解者」，解釋入義。「是為」下結。

In the section on the thirteenth person, first, "Śubhamati said" indicates the person who speaks separately. Below reveals what was said. The words "'Birth-and-death and nirvāṇa are two'" conversely raise the two marks. 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 initial words, "'If one sees the nature of birth-and-death, there is no birth-and-death'", dispels the marks of birth-and-death. The substance of birth-and-death being empty is called the nature of birth-and-death; within this nature there are no marks of birth-and-death, and therefore there is no birth-and-death. Below, based on this non-existence, the mark of nirvāṇa is dispelled. The words "'There is no bondage'" mean that because there is no birth-and-death within the nature of birth-and-death, there is no bondage. The words "'There is no liberation'" push this forward to refute its counterpart: because there is no bondage, one cannot speak of the liberation of nirvāṇa in opposition to it. The words "'Neither burning'" mean that because there is no bondage, fundamentally there is no burning. The words "'Nor extinguishing'" mean that because fundamentally there is no burning, now there is nothing extinguished. This explains non-duality. "'One who understands in this way'" explains the meaning of entering. From "'This is'" downward concludes.