維摩義記 3.98

3.98

第十四中初「現見曰」，標人別說。下彰所說。「盡不盡二」，反立二相。妄息名盡，真德常住名為不盡。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。辨中「法若究竟盡」者，牒舉前盡。簡異無常生滅之盡，故云究竟。「若不盡」者，牒前不盡。「皆無盡」者，前二皆空。空理常住，故曰無盡。又於空理無法可除，亦名無盡。言「無盡相即是空」者，指斥其體。上來至此破相入如。「空則無有盡不盡」者，明實離相。此解不二。「如是入者」，彰其入義。「是為」下結。

In the fourteenth [section], first, "Xianjian (Pratyakṣadarśana) said" indicates the person to set up the individual statement. Below, what was said is made clear. "Exhaustible and inexhaustible are two" contrarily sets up two characteristics. The cessation of delusion is called exhaustible; the permanence of true virtue is called inexhaustible. Below, these two are reversed to clarify non-duality; the two characteristics are both eliminated to constitute non-duality. First it explains, and then concludes. In the explanation, "If phenomena are definitively exhaustible" takes up the preceding "exhaustible." Distinguishing it from the exhaustion of impermanence and arising-and-perishing, it therefore says "definitively." "If they are inexhaustible" takes up the preceding "inexhaustible." "Both are inexhaustible" means that the preceding two are both empty. The principle of emptiness is permanently abiding, hence it is called "inexhaustible." Furthermore, in the principle of emptiness there is no phenomenon that can be removed; this is also called "inexhaustible." The statement "The characteristic of the inexhaustible is itself emptiness" directly points out its essence. From the beginning up to here, characteristics are refuted to enter into thusness. "In emptiness, there is neither exhaustible nor inexhaustible" clarifies that the real transcends characteristics. This explains non-duality. "One who enters in this way" reveals the meaning of entry. "This is..." below concludes.