維摩義記 4.6

4.6

第二十中，「無盡意曰」，標人別說。下顯所說，先辨、後結。辨中初先解不二義，後釋入義。解不二中，約就六度及迴向心而辨不二，先就布施及迴向說。「布施迴向一切智二」，反舉二相。諸佛果德名一切智，用己施行迴求彼德名為迴向一切智矣。下翻此二以為不二。於此門中，二相同體名為不二，非令破遣。言「布施性即是迴向智性」，解有兩義：一約空說，同一空性；二約有說，此二同用真心為性，體無別故，故云不二。下餘度中，亦先舉二後明不二，文同前釋。此解不二。言「於其中入一相」者，釋其入義。「是為」下結。

In the twentieth [section], "Wujini (Akṣayamati) said" indicates the person to set up the individual statement. Below, what was said is revealed; first it explains, and then concludes. In the explanation, it first explains the meaning of non-duality, and afterwards explains the meaning of entry. In explaining non-duality, non-duality is distinguished with reference to the six pāramitās and the mind of dedication; first it speaks with reference to giving and dedication. "Giving and dedicating toward all-knowledge are two" contrarily brings up two characteristics. The fruit-virtues of all buddhas are called all-knowledge; using one's own practice of giving to dedicate and seek those virtues is called dedicating toward all-knowledge. Below, these two are reversed to constitute non-duality. In this approach, the two characteristics sharing the same essence is called non-duality, not causing them to be refuted and eliminated. The statement "The nature of giving is itself the nature of dedication to knowledge" has two meanings in its explanation: first, speaking in terms of emptiness, they share the identical nature of emptiness; second, speaking in terms of existence, these two together use the true mind as their nature, and because their essence is without distinction, it is therefore called non-duality. In the remaining pāramitās below, it also first brings up two and afterwards clarifies non-duality, the text being identical to the preceding explanation. This explains non-duality. The statement "Entering the single characteristic within them" explains the meaning of entry. "This is..." below concludes.