維摩經略疏 9.95

9.95

「德藏」者，三德之藏含藏萬行，用此為名。「有所得相」只是一法，那得為二？今言有所得，即對無所得，若生死為有得，即對涅槃為無得。若待有為無者，還即為二。雖云涅槃無得，於涅槃生染亦名有得。如呵身子云「有造證之求並非求法」，故知雖不得生死便得涅槃，今一往且取涅槃空為無得。若不見生死之有得、不見涅槃之無得，無生死則無所捨、若無涅槃亦無所取，無取無捨即入不二之門。

Regarding 'Guṇagarbha': The storehouse of the three virtues contains the myriad practices, and he is named after this. 'The characteristic of having attainment' is only a single dharma; how can it be two? Now, speaking of having attainment is opposed to having no attainment; if birth-and-death is having attainment, it is opposed to nirvāṇa as having no attainment. If one depends on existence to establish non-existence, they still turn out to be two. Although it is said that nirvāṇa is without attainment, giving rise to attachment toward nirvāṇa is also called having attainment. As in the rebuke of Śāriputra: 'Seeking conditioned realization is entirely not seeking the Dharma.' Hence we know that although one does not attain birth-and-death, one then attains nirvāṇa; for now, we provisionally take the emptiness of nirvāṇa as having no attainment. If one does not see the having-attainment of birth-and-death, nor the no-attainment of nirvāṇa—if there is no birth-and-death, there is nothing to abandon; if there is no nirvāṇa, there is also nothing to grasp—having neither grasping nor abandoning is entering the gate of non-duality.