維摩義記 4.9

4.9

In the twenty-third [statement], "Apratihata said" indicates the person who speaks separately. Below, what he said is clarified. "'The body and the cessation of the body are two'" points back to the signs of duality. The retribution of saṃsāra is called the "body"; the cessation of the body that is nirvāṇa is called the "cessation of the body"; and their two divisions into existence and non-existence are called "two." Below, he overturns these two to clarify nonduality, where the double elimination of the two signs constitutes nonduality. First he differentiates, and then he concludes. In differentiating, "the body is just the cessation of the body" briefly clarifies nonduality. The non-abiding of the body and the non-abiding of that cessation of the body are of one principle; therefore he says "is just." "Therefore..." and what follows explains it, first asking and then explaining. "One who sees the true mark of the body does not give rise to seeing the body or the cessation of the body": this contemplates the one to refute the distinct. Emptiness of the supreme meaning is the true mark of the body; within this true mark, originally there is no body, so what could there be to cease? Therefore, seeing the truth of the body, one does not give rise to seeing the body or the cessation of the body. "The body and the cessation of the body are without duality and without distinction": this refutes the distinct to return to the one. Body and cessation are both nonexistent; therefore he says "without duality"; this eliminates the distinct marks. Once the two marks do not exist, the grasping disposition also ceases, which is called "without differentiation"; this eliminates the distinct dispositions. The differentiation above is finished. As for the statement "within this, being without alarm and without fear is entering nonduality," it takes this up to conclude. When sentient beings of the Hīnayāna hear that there is no body and also no cessation, they mostly produce terror; hence it is immediately proclaimed that being without alarm and without fear means not giving rise to shock or bewilderment at the locus where cessation is nonexistent, and not giving rise to fright or fear at the locus where the body is nonexistent. Or again, one is not alarmed at the locus where the body is nonexistent, and not afraid at the locus where that cessation of the body is nonexistent. Comprehensively, their meanings are equivalent. "This is..." and what follows concludes.