維摩經略疏 9.91

9.91

「心無礙」者，觀三諦通達無有罣礙。「身身滅為二」者，若撿折此身不見身者即身因滅，因滅則果滅，果滅即涅槃滅，滅即與生死為二。今觀身實相即是涅槃，故言即色是空。說涅槃即是色，我雖說涅槃，是亦非真滅。實相中尚不見身，何處論滅？即生死是涅槃，即涅槃是生死。何故爾？性不異故。不得因果之殊，不見身之與滅，故名入不二法門。

Regarding 'Cittāpratihata': Contemplating the three truths, he penetrates them without hindrance. Regarding '"The body and the cessation of the body are two":' If one analyzes and breaks down this body so that one does not see a body, that is the cessation of the cause of the body; when the cause ceases, the fruit ceases, and the cessation of the fruit is the cessation that is nirvāṇa; cessation then forms two with birth-and-death. Now, contemplating the true reality of the body is precisely nirvāṇa; therefore it is said that form itself is emptiness. Speaking of nirvāṇa is precisely form; though I speak of nirvāṇa, it is also not true cessation. In true reality, one does not even see a body; where could one speak of cessation? Birth-and-death is precisely nirvāṇa, and nirvāṇa is precisely birth-and-death. Why is this so? Because their natures are not different. Not apprehending the distinction between cause and fruit, and not seeing the body and its cessation, is called entering the dharma gate of non-duality.