維摩義記 4.15

4.15

二十九中，「寶印手曰」，標人別說。下彰所說。「樂涅槃不樂世間二」，反舉二相。下翻此二以明不二，二相雙遣為不二矣。先辨、後結。辨中初言「不樂涅槃不厭世間則無有二」，略辨其相。「所以」下釋，先徵、後解。言「若有縛則有解」者，反釋不二。「若本無縛其誰求解」，順解不二，此遣二法。「無縛無解則無樂厭」，破遣二情，無解可樂無縛可厭。「是為」下結。

In the twenty-ninth [statement], "Ratnamudrāhasta said" indicates the person who speaks separately. Below, what he said is clarified. "'Delighting in nirvāṇa and not delighting in the mundane world are two'" points back to the signs of duality. 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 says "not delighting in nirvāṇa and not reviling the mundane world, there is no duality," briefly differentiating its signs. "Therefore..." and what follows explains it, first investigating and then explaining. As for "if there is bondage, then there is liberation," this explains nonduality in reverse. "If there is originally no bondage, who seeks liberation?": this directly explains nonduality; this eliminates the two dharmas. "Without bondage and without liberation, there is no delight or revulsion": this refutes and eliminates the two dispositions; there is no liberation to delight in and no bondage to revile. "This is..." and what follows concludes.