說無垢稱經疏 5.708

5.708

贊曰：身語二色及意非色，分別為二。空理義云：了三本空皆無造作，無造作之相相之故。其相無二，身空即語空，語空即意空，意空即一切法空。若能隨入一切法空無造作相，名入不二。應理義云：了三律儀本真如性皆無造作，身真如即語真如，語真如即意真如，意真如即一切法真如。能隨入此無作真如，名入不二。

The Commentary says: The two material forms of body and speech, and the non-material mind, are discriminated as two. The perspective of the principle of emptiness states: Comprehending that the three are fundamentally empty, they are all uncreated, because they are characterized by the characteristic of being uncreated. Their characteristics are non-dual: the emptiness of body is itself the emptiness of speech; the emptiness of speech is itself the emptiness of mind; the emptiness of mind is itself the emptiness of all dharmas. If one can conform to and enter the uncreated characteristic of the emptiness of all dharmas, it is called entering non-duality. The rational perspective states: Comprehending that the nature of the three disciplines is fundamentally tathatā, all are uncreated: the tathatā of body is the tathatā of speech; the tathatā of speech is the tathatā of mind; the tathatā of mind is the tathatā of all dharmas. Being able to conform to and enter this uncreated tathatā is called entering non-duality.