維摩經玄疏 3.95

3.95

諸論隨經，類之可解，如《中論》偈云「亦名中道義」，此即是申一實諦之教也，故青目釋云「遮二邊故，名為中道」，即是遮因緣空邊、假邊，非此二邊，則非真俗二諦，名一實諦也。故《大涅槃經》云「一實諦者，則無二也」。又云「無二之性，即是實性」，無二之性，即是入不二法門。又，一實諦者，即是不生不生。不生不生不可說故，淨名居士默然杜口，文殊稱歎，意在此也。

All treatises follow the sūtras, and by analogy this can be understood. As the verse in the Madhyamaka-śāstra says: "It is also designated as the meaning of the middle way"—this explains the teaching of the one real truth. Therefore Piṅgala's commentary says: "Because it negates both extremes, it is called the middle way." This negates the extreme of emptiness [arising from] causes and conditions and the extreme of provisionality. Being neither of these two extremes, it is not the two truths of ultimate and conventional, and is called the one real truth. Therefore the Mahāparinirvāṇa Sūtra says: "The one real truth is non-dual." It also says: "The nature of non-duality is precisely the real nature." The nature of non-duality is precisely entering the dharma-door of non-duality. Furthermore, the one real truth is non-arising and non-arising. Because non-arising and non-arising cannot be spoken of, the householder Vimalakīrti maintained silence and closed his mouth, and Mañjuśrī praised him—the intent lies in this.