維摩義記 4.4

4.4

第十八中，初「明相曰」，標人別說。下明所說。言「四種異空種異」者，反舉二相。言四種異，明有異空。地水火風為四種，此有別空，名之為異；亦可四大各別名異。空種異者，明空異有，空有相異故名為二。下翻此二以明不二。於此門中，二法同體名為不二。先辨、後結。言「四種性即是空性」，正解不二。四大無性、四大無相，故即是空。言「如前際後際空故中際亦空」，類顯不二。生死前際、涅槃後際、聖道名中，前後空故，中際亦空；四大同爾。此解不二。「若能如是知諸種性」，解釋入義。「是為」下結。

In the eighteenth [section], first, "Mingxiang (Prabhāvyūha) said" indicates the person to set up the individual statement. Below, what was said is clarified. The statement "The four elements are distinct and the space element is distinct" contrarily brings up two characteristics. Speaking of the four elements being distinct clarifies that existence is distinct from emptiness. Earth, water, fire, and wind are the four elements; these being distinct from emptiness is called distinct. Alternatively, the four great elements being individually distinct is called distinct. The space element being distinct clarifies that emptiness is distinct from existence; emptiness and existence being mutually distinct, they are therefore called "two." Below, these two are reversed to clarify non-duality. In this approach, the two phenomena sharing the same essence is called non-duality. First it explains, and then concludes. The statement "The nature of the four elements is itself the nature of space" directly explains non-duality. The four great elements have no nature, and the four great elements have no characteristics; therefore they are immediately empty. The statement "Just as the prior limit and the posterior limit are empty, so the middle limit is also empty" illustrates non-duality by analogy. The prior limit is saṃsāra, the posterior limit is nirvāṇa, and the middle is called the noble path; because the prior and posterior are empty, the middle limit is also empty; the four great elements are likewise. This explains non-duality. "If one can know the nature of the elements in this way" explains the meaning of entry. "This is..." below concludes.