維摩經略疏 4.53

4.53

「法無壽命，離生死故」者，一、理解者，心及諸法即是法性，法性何得有妄報壽命？若無壽命即無生死，故言離生死也。二、實慧者，法即法性，如是了知即不見壽命，得離生死。三、方便及以三脫，並類前作。「法無有人，前後際斷故」者，若約事解，前際是生死、後際是涅槃。約理者，心及諸法即是法性，何有生死涅槃前後？若法性非二法者，即是中道佛性，豈有前後？即以本無目之為斷。次實慧者，良以無明不了，妄計謂有。若體法即法性，不同凡夫生死、不同二乘涅槃，故云前後際斷。三方便慧乃至三脫，同前。

As for "Dharma is without a lifespan, because it is free from birth and death": first, understanding in terms of principle: the mind and all dharmas are themselves the dharma-nature; how could the dharma-nature possess a false retribution of lifespan? If there is no lifespan, there is no birth and death; hence it says "free from birth and death." Second, [in terms of] real wisdom: dharmas are themselves the dharma-nature; completely knowing it in this way, one does not see a lifespan, and attains freedom from birth and death. Third, expedient means and the three liberations are likewise treated by analogy with the previous. As for "Dharma is without a person, because the front and rear limits are severed": if understood in terms of phenomena, the front limit is birth and death, and the rear limit is nirvāṇa. In terms of principle: the mind and all dharmas are themselves the dharma-nature; how could there be a front and rear of birth and death and nirvāṇa? If the dharma-nature is not two dharmas, it is the Middle Way buddha-nature; how could there be front and rear? Thus fundamental nonexistence is designated as "severed." Next, in terms of real wisdom: precisely because of ignorance and lack of understanding, one falsely conceives them to exist. If one embodies dharmas as the dharma-nature, it is not like the birth and death of ordinary persons, nor is it like the nirvāṇa of the two vehicles; hence it says "the front and rear limits are severed." Third, expedient wisdom up to the three liberations are the same as before.