維摩義記 4.12

4.12

二十六中，初「華嚴曰」，標人別說。下彰所說。「從我起二」，反舉二相。五陰及與和合假人名之為我，我所造作一切諸法名我所起，此別名二。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。「見我實性不起二」者，破遣二相。無我之理是我實相，此實相中本無有我，焉有所起？故不起二。「不住二法則無有識」，破遣二情。「無所識者為入不二」，牒以結之。

In the twenty-sixth [statement], first, "Padmavyūha said" indicates the person who speaks separately. Below, what he said is clarified. "'Arising from the self is two'" points back to the signs of duality. The five skandhas together with the composite provisional person are called the "self"; all dharmas created by the self are called that which is "arisen from the self"; this distinction is 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. "Seeing the real nature of the self and not giving rise to duality": this refutes and eliminates the two signs. The principle of selflessness is the true mark of the self; within this true mark, originally there is no self, so how could there be anything arisen? Therefore, one does not give rise to duality. "Not abiding in two dharmas, there is no consciousness": this refutes and eliminates the two dispositions. "Being without that which is cognized is entering nonduality": this takes this up to conclude.