維摩義記 3.97

3.97

In the section on the thirteenth person, first, "Śubhamati said" indicates the person who speaks separately. Below reveals what was said. The words "'Birth-and-death and nirvāṇa 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. In the discrimination, the initial words, "'If one sees the nature of birth-and-death, there is no birth-and-death'", dispels the marks of birth-and-death. The substance of birth-and-death being empty is called the nature of birth-and-death; within this nature there are no marks of birth-and-death, and therefore there is no birth-and-death. Below, based on this non-existence, the mark of nirvāṇa is dispelled. The words "'There is no bondage'" mean that because there is no birth-and-death within the nature of birth-and-death, there is no bondage. The words "'There is no liberation'" push this forward to refute its counterpart: because there is no bondage, one cannot speak of the liberation of nirvāṇa in opposition to it. The words "'Neither burning'" mean that because there is no bondage, fundamentally there is no burning. The words "'Nor extinguishing'" mean that because fundamentally there is no burning, now there is nothing extinguished. This explains non-duality. "'One who understands in this way'" explains the meaning of entering. From "'This is'" downward concludes.