維摩經略疏 9.97

9.97

「寶印手」者，實相寶印印權實智，名為印手。樂涅槃厭世間，此復與前生死涅槃何異。生死涅槃約事以明，今辨樂厭就心而說。涅槃可樂即無為心，生死可厭即有為心。世間即寂滅如菩提相，何可論厭？既言生死即菩提，何可厭菩提更樂菩提？若本有世間可厭，可有涅槃可樂；既無世間，誰論其厭？亦無涅槃，何所可樂？二種既空，入如實相，樂厭自息，縛解如文。

Regarding 'Ratnamudrāhasta': The jewel seal of true reality stamps provisional and real wisdom; hence he is named Seal-in-Hand. Delighting in nirvāṇa and reviling the world—how is this different from the earlier [pair of] birth-and-death and nirvāṇa? Birth-and-death and nirvāṇa were explained in terms of phenomena; here, distinguishing delight and revulsion is spoken in terms of the mind. Nirvāṇa being delightful is the unconditioned mind; birth-and-death being reviled is the conditioned mind. The world is precisely quiescent cessation, like the characteristic of bodhi; how could one speak of reviling it? Since it is said that birth-and-death is precisely bodhi, how could one revile bodhi and further delight in bodhi? If there were originally a world to be reviled, there could be a nirvāṇa to be delighted in; since there is no world, who can discuss reviling it? Nor is there a nirvāṇa; what is there to delight in? Since both are empty, one enters into the true reality of suchness, delight and revulsion naturally cease, and bondage and liberation are as in the text.