維摩義記 4.16

4.16

第三十中，「珠頂王曰」，標人別說。下彰所說。初言「正道邪道二」者，反舉二相。汎解有二：一就行論、二就法說。就行於三：一、凡聖相對。凡夫八邪名為邪道，一切聖人所修八正悉名正道。二、大小相對。小乘所明是異乘見名之為邪，大乘名正。三、相實相對。緣相是邪，實證名正。就行如是。言就法者亦有三種：一、外法名邪，佛法為正。二、小法為邪，大法為正。三、妄法名邪，真法為正。今就法論。等就法中，據第三說，邪正兩分故名為二。下泯此二以為不二，二相雙遣為不二矣。先辨、後結。辨中「住正則不分別是邪正」者，妄情取法名住邪道，滅妄證真名住正道。若據妄情住邪者說，邪外有正，對邪為二；若就滅妄住正者說，正外無邪，以無邪故正亦妄對，不可名正。以無邪故，不生分別彼為邪道；正妄對故，亦不分別此為正道，二相雙遣名住不二。「離此二」下，牒以結之。

In the thirtieth [statement], "Cūḍāmaṇirāja said" indicates the person who speaks separately. Below, what he said is clarified. First, "the correct path and the wrong path are two" points back to the signs of duality. Broadly explained, there are two: first, discussing it in terms of practice; second, speaking of it in terms of dharmas. In terms of practice, there are three: First, ordinary beings versus nobles. The eight wrong paths of ordinary beings are called the "wrong path"; the eightfold correct path cultivated by all noble ones is entirely called the "correct path." Second, Mahāyāna versus Hīnayāna. What is clarified by the Hīnayāna is the view of a divergent vehicle, which is called "wrong"; the Mahāyāna is called "correct." Third, characteristics versus reality. Conditioned characteristics are "wrong"; real realization is called "correct." Thus it is in terms of practice. Speaking of it in terms of dharmas also has three kinds: First, external dharmas are called "wrong," and the Buddhadharma is "correct." Second, lesser dharmas are "wrong," and great dharmas are "correct." Third, deluded dharmas are called "wrong," and true dharmas are "correct." Here it is discussed in terms of dharmas. Among the equivalent treatments in terms of dharmas, it is based on the third explanation: the two divisions into wrong and correct are therefore called "two." Below, he dissolves these two to make them nondual, where the double elimination of the two signs constitutes nonduality. First he differentiates, and then he concludes. In differentiating, "abiding in the correct, one does not differentiate wrong and correct": deluded disposition grasping at dharmas is called abiding in the wrong path; extinguishing delusion and realizing truth is called abiding in the correct path. If spoken according to one who abides in the wrong through deluded disposition, outside of the wrong there is the correct, which forms a duality in contrast to the wrong. If spoken in terms of one who extinguishes delusion and abides in the correct, outside of the correct there is no wrong; because there is no wrong, the correct is also a deluded contrast and cannot be called correct. Because there is no wrong, one does not give rise to the differentiation that that is a wrong path; and because the correct is a deluded contrast, one also does not differentiate that this is a correct path. The double elimination of the two signs is called abiding in nonduality. "Free from these two..." and what follows takes this up to conclude.