維摩義記 4.10

4.10

二十四中，初「上善曰」，標人別說。下彰所說。「身口意善」，反舉二相。別故稱二。又於其中二二相對亦名為二。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。辨中初先釋不二義。言「是三業皆無作」者，總明不二。窮之皆空，無法可起，名皆無作。「身無作相即口無作，口無作相即意無作」，別顯不二。無義不殊，故得相即。「是三無作即一切法無作相」者，牒此類餘，明一切法悉皆不二。「能如是隨無作慧」者，釋其入義。「是為」下結。

In the twenty-fourth [statement], first, "Śubhakanika said" indicates the person who speaks separately. Below, what he said is clarified. "'Goodness of body, speech, and mind'" points back to the signs of duality. Because they are distinct, they are called "two"; also, within them, pairing them two by two is likewise called "two." Below, he overturns these two to clarify nonduality, where the double elimination of the two signs constitutes nonduality. First he differentiates, and then he concludes. In differentiating, he first explains the meaning of nonduality. As for the statement "these three actions are all uncreated," this generally clarifies nonduality. When investigated to their end, all are empty and there is no dharma that can arise; this is called "all uncreated." "The sign of non-creation of the body is just the non-creation of speech, and the sign of non-creation of speech is just the non-creation of mind": this individually reveals nonduality. Because the meaning of nonexistence is not different, they can be mutually identical. As for the statement "these three non-creations are just the sign of non-creation of all dharmas," this takes this up to analogize the rest, clarifying that all dharmas are entirely nondual. "Being able to accord with the wisdom of non-creation in this way" explains the meaning of entering. "This is..." and what follows concludes.