觀音玄義 2.14

2.14

Furthermore, as taught in the Vimalakīrti regarding entering the gate of non-duality: Saṃsāra and nirvāṇa are dual; not relying on saṃsāra and not relying on nirvāṇa is called non-duality, and it is also not one. Why is this? Since duality has been removed, if one still abides in one, one opposed to non-one again becomes two; how could it be called non-duality? Now, because it does not abide in two, it is said to be neither one nor two; it is also called neither existent nor non-existent. Non-existence refutes the provisional; non-non-existence refutes emptiness. Non-existence refutes duality; non-non-existence refutes oneness. If so, should one preserve the middle way? The middle way is also empty. The Great Sūtra says: 'Light and ignorance—their nature is non-dual.' The non-dual nature is the middle way; since the middle way is empty of the two extremes, this emptiness is also empty, hence it is called the emptiness of emptiness; emptiness is called the emptiness of the unobtainable. This is entering the dharma-gate of non-duality; this is precisely the intent of the perfect teaching explaining the universal gate in terms of the gate of emptiness. Thirty-one bodhisattvas each spoke on the gate of non-duality; Mañjuśrī spoke of no speech as the gate of non-duality; Vimalakīrti closing his mouth was the gate of non-duality. Carefully examining that text, all have the meaning of the four gates. Master Sengzhao's commentary says: 'The bodhisattvas each speaking of the characteristics of dharmas is the gate of existence; Mañjuśrī speaking of wordlessness is the gate of emptiness.' The Viśeṣacintibrahmaparipṛcchā says: 'All dharmas are correct; all dharmas are deviant,' which is also the meaning of the universal gate. Letting the mind roam the dharma-dhātu as if empty space is the gate of both emptiness and existence. Vimalakīrti remaining silent is the gate of neither emptiness nor existence. The forty-two syllabic gates of the Pañcaviṃśatisāhasrikā, beginning with a and ending with kṣa, with forty syllables between them, all possess the merits of all syllables; this is also the non-dual universal gate. The 'Expedient Means' chapter above says: 'The gate of their wisdom is difficult to understand and difficult to enter.' The parable says: 'There is only a single gate, and it is narrow and small.' Where various sūtras clarify the gate of the real principle, all share the meaning of the universal gate. The four accommodations, contemplation of the mind, and so forth are all in the Great Text.