維摩義記 3.91

3.91

In the section on the seventh person, first, "Subāhu said" indicates the person who speaks separately. Below clarifies what was said. The words "'The bodhisattva mind and the śrāvaka mind are two'" conversely raise the two marks. Below, this reverses these two to clarify non-duality; the simultaneous dispelling of both marks constitutes non-duality. First it discriminates, and then concludes. The phrase "'Contemplating that the marks of the mind are empty, like an illusion or a transformation'" refutes characteristics and enters suchness. Contemplating that the marks of the mind are empty clarifies that the mind is not existent: not only is it devoid of an intrinsic nature, but even the mind's marks of cause and condition are also non-existent, which is called the marks of the mind being empty. The words "'Like an illusion or a transformation'" clarify that the mind is not non-existent. Dharmas of causes and conditions are identical in substance whether existent or non-existent; because they are identical in substance, non-existence is called existence, and existence is precisely non-existence; existence is called non-existence, and non-existence is precisely not non-existence. Existence is precisely non-existence, and therefore the marks of the mind are empty; non-existence is precisely not non-existence, and therefore it is like an illusion or a transformation. "'There is no bodhisattva mind and no śrāvaka mind'" realizes suchness and dispels marks. Within the realm of principle there are no conceptual sentiments; hence there is no distinction between the minds of bodhisattvas and śrāvakas. From "'This is'" downward concludes.