維摩義記 3.96

3.96

第十二中「那羅延曰」，標人別說。下彰所說。「世出世二」，反舉二相。分別有三：一、約位以分。見道以前名為世間，見道已上名為出世。二、隨義以別。隨相之行，從凡至佛悉名世間。故《地論》言「世行有三，廣、大、無量。廣謂初地乃至六地，大謂七地，無量是其八地已上。」證如實慧名為出世，故《地論》中法無我智名為出世。三、約理事以彰二別。事為世間，理為出世。今據後門。下翻此二以明不二。於此門中，會二同體以為不二，非全破遣。先辨、後結。辨中初言「世間性空即是出世」，正會二法以明不二。言性空者，汎解有二：一、因緣法中無其定性，名為性空，如《成實》說。二、妄相諸法自性空寂，不假因緣分段為空，故名性空。如陽炎水，自性非水，不待塵大分為無水。今據後義。以世體空，無世可在，名為出世，非有可離名為出矣。即世無世、無世恒世，故曰不二。下釋入義。「於其中」者，於前世間出世間中。言「不入」者，明有即空，無世可在，故曰不入。言「不出」者，明空即有，常隨世間，故曰不出。言「不溢」者，溢是盈溢增長之謂。以不入故不增世間，故曰不溢。言「不散」者，以不出故，常隨世間而不除捨，故曰不散。「是為」下結。

In the section on the twelfth person, "Nārāyaṇa said" indicates the person who speaks separately. Below reveals what was said. "'Mundane and supramundane are two'" conversely raises the two marks. There are three distinctions: First, dividing according to stage: prior to the path of seeing is called mundane, while from the path of seeing upward is called supramundane. Second, distinguishing according to meaning: practices conforming to marks, from ordinary persons up to the Buddhas, are all called mundane. Therefore the Daśabhūmika Treatise states: "Mundane practices are threefold: broad, great, and immeasurable. 'Broad' refers to the first bhūmi up to the sixth bhūmi; 'great' refers to the seventh bhūmi; 'immeasurable' refers to the eighth bhūmi and above." Wisdom that realizes true suchness is called supramundane; hence in the Daśabhūmika Treatise the wisdom of the selflessness of dharmas is called supramundane. Third, revealing the distinction of the two in terms of principle and phenomenon: phenomena are mundane, and principle is supramundane. We now rely on the latter approach. Below, this reverses these two to clarify non-duality. In this approach, merging the two into an identical substance constitutes non-duality, not a complete refutation and dispelling. First it discriminates, and then concludes. In the discrimination, the initial words, "'The nature of the mundane being empty is precisely the supramundane'", directly merges the two dharmas to clarify non-duality. Regarding "nature being empty," there are two general explanations: First, dharmas of cause and condition lack a fixed nature, which is called nature being empty, as explained in the Tattvasiddhi. Second, dharmas of deluded marks are by their own nature empty and quiescent, not depending on causes and conditions or gradual division to be empty, and are therefore called nature being empty. Just as the water of a mirage is by its own nature not water, without waiting for the dust and elements to be analyzed to become non-water. We now rely on the latter meaning. Because the substance of the world is empty, there is no world in which to abide, which is called supramundane; it is not that there is something to depart from that is called transcending. Being precisely the world, there is no world; there being no world, it is constantly the world; therefore it is called non-duality. Below explains the meaning of "entering." "'Within them'" means within the previously mentioned mundane and supramundane realms. The words "'Not entering'" clarify that existence is precisely emptiness, and there is no world in which to abide, hence "not entering." The words "'Not exiting'" clarify that emptiness is precisely existence, constantly conforming to the world, hence "not exiting." The words "'Not overflowing'" mean that overflowing signifies surfeiting, overflowing, and increasing. Because one does not enter, one does not increase the world, and hence "not overflowing." The words "'Not dispersing'" mean that because one does not exit, one constantly conforms to the world without abandoning it, and hence "not dispersing." From "'This is'" downward concludes.