維摩經略疏 9.89

9.89

「深慧」者，空、無相等為二。通教三空緣真諦，別教三空緣實相，具出《釋論》，無相緣滅下四行即無為法，空無作緣苦集道下十二行是有為，故三諦入有為相。有為相即是世間有為法，無相緣滅是無為法，故以為二。今明不見空性異於無相，不見無相異於無作，即是實相。實相中尚不見一，云何有二？二既俱泯，即得入不二法門。

Regarding 'Gambhīramati': Emptiness and signlessness, and so forth, are two. In the Shared Teaching, the three emptinesses take the truth of emptiness as their object; in the Distinct Teaching, the three emptinesses take true reality as their object, as explained fully in the Dàzhìdù lùn. Signlessness takes as its object the four aspects under [the truth of] cessation, which are unconditioned dharmas. Emptiness and wishlessness take as their objects the twelve aspects under suffering, origination, and the path, which are conditioned; therefore the three truths enter into conditioned characteristics. Conditioned characteristics are worldly conditioned dharmas, while signlessness taking cessation as its object is an unconditioned dharma; hence they are taken as two. Here it is clarified that one does not see the nature of emptiness as different from signlessness, nor does one see signlessness as different from wishlessness—this is true reality. In true reality, one does not even see 'one'; how could there be 'two'? Since both of the two have vanished, one attains entry into the dharma gate of non-duality.