維摩經略疏 9.92

9.92

「上善」者，觀三諦順理，此善最上，從此為名。三業是三，何得為二？亦同前解。以其身非口、口非意等，此別異故，以論其二。又身口是色法、意是心法，色心為二。以其二故，能動外相。若入一實理中，尚無三業差別，何得三業作相，作相性與三業性無二無別，名不二法門。上善眼明一相無相入平等相，此從無相門入。四種空種如虛空相，此從空三昧入。此中明三業無作，即一切無作，從無作入三門乃殊，同緣中道入實相中不二門，無異也。

Regarding 'Kuśalottara': Contemplating the three truths accords with principle; this good is supreme, and he is named after this. The three karmas are three; how can they be two? This is also the same as the previous explanation. Because the body is not speech, speech is not mind, and so forth, because of these distinctions, they are discussed as two. Moreover, body and speech are material dharmas, while mind is a mental dharma; matter and mind are two. Because of these two, they can activate external characteristics. If one enters into the single true principle, there is not even any difference among the three karmas; how could there be the enacted characteristics of the three karmas? The nature of enacted characteristics and the nature of the three karmas are non-dual and without distinction; this is called the dharma gate of non-duality. In the above, 'Good Eyes' explained that the single characteristic is signlessness, entering the characteristic of equality; this is entering from the gate of signlessness. The four kinds and the space kind are like the characteristic of empty space; this is entering from the emptiness samādhi. Here, explaining that the three karmas are uncreated means that all things are uncreated; entering from the uncreated, the three gates are different, but they together take the Middle Way as their object to enter the non-dual gate in true reality, without difference.