維摩義記 3.98

3.98

In the fourteenth [section], first, "Xianjian (Pratyakṣadarśana) said" indicates the person to set up the individual statement. Below, what was said is made clear. "Exhaustible and inexhaustible are two" contrarily sets up two characteristics. The cessation of delusion is called exhaustible; the permanence of true virtue is called inexhaustible. Below, these two are reversed to clarify non-duality; the two characteristics are both eliminated to constitute non-duality. First it explains, and then concludes. In the explanation, "If phenomena are definitively exhaustible" takes up the preceding "exhaustible." Distinguishing it from the exhaustion of impermanence and arising-and-perishing, it therefore says "definitively." "If they are inexhaustible" takes up the preceding "inexhaustible." "Both are inexhaustible" means that the preceding two are both empty. The principle of emptiness is permanently abiding, hence it is called "inexhaustible." Furthermore, in the principle of emptiness there is no phenomenon that can be removed; this is also called "inexhaustible." The statement "The characteristic of the inexhaustible is itself emptiness" directly points out its essence. From the beginning up to here, characteristics are refuted to enter into thusness. "In emptiness, there is neither exhaustible nor inexhaustible" clarifies that the real transcends characteristics. This explains non-duality. "One who enters in this way" reveals the meaning of entry. "This is..." below concludes.