維摩義記 3.78

3.78

Regarding the "Chapter on Entering the Dharma Gate of Non-duality": from [the Chapter on] "Inquiring After the Illness" up to this point, the practice of the teaching has been explained; once the practice of the teaching is perfected, one is able to enter into realization. This chapter extensively explains the realization of and entry into the principle of equality and non-duality, and is titled after this; therefore, it is named the "Chapter on Entering Non-duality." Within this chapter, there are four sections: first, determining what is explained; second, explaining the reason for its coming; third, explaining the meaning of entering the gate of non-duality; fourth, explaining according to the text. What is explained? Someone explained it saying: The main thesis of this chapter reveals the principle of non-duality, not the virtues of practice. If one seeks it in the text itself, the main thesis of this chapter clarifies the practice of entering non-duality, not primarily discussing the principle. How is this known? Earlier it was titled the "Chapter on Entering Non-duality." Below, Vimalakīrti asks [the question]. Below "How do bodhisattvas enter the gate of non-duality?", all the bodhisattvas, in accordance with what they explain, conclude by saying, "This is how bodhisattvas enter the gate of non-duality." This clearly shows that the main thesis reveals the practice of entering non-duality, not merely clarifying the principle. If it only clarified the principle, why would it need to say "entering"? Such is what is explained. Next is explaining the reason for its coming. In this, there are two points: First, explaining the reason for its coming with respect to Vimalakīrti. From "Inquiring After the Illness" up to this point, what Vimalakīrti practiced and attained has been extensively revealed, clarifying the characteristics of liberation; here it demonstrates Vimalakīrti's entry into the gate of non-duality, clarifying the nature of liberation. Nature is the essential nature, and characteristics must rely on the essential nature; therefore, it must be explained. Furthermore, in revealing the virtues with respect to Vimalakīrti, the meaning is distinguished into four pairs: the preceding three pairs are what was practiced and attained in the gate of teaching and practice; from here onward is the fourth pair, what is practiced and attained in the gate of practice of realization. This chapter is what is practiced; below, in the "Chapter on the Fragrance Accumulation," retrieving rice from Fragrance Accumulation and the small room accommodating extensively clarify what was attained. What is practiced is real realization, which is that upon which the arising of functioning relies; hence it is explained next. Second, explaining with respect to the bodhisattvas being transformed. From "Inquiring After the Illness" up to this point, all the bodhisattvas have been taught to cultivate the practice of the teaching; once the practice of the teaching is perfected, they are able to enter into realization. Therefore, in this chapter, non-duality is extensively revealed to teach them to realize and enter it. Hence, in the text below, five thousand bodhisattvas, hearing non-duality expounded, attain the tolerance of non-arising. Such is the reason for its coming. Next, the meaning of entering non-duality must be explained; in this, first its name and meaning are explained, and afterward its characteristics are distinguished. What are the name and meaning? Speaking of "non-duality," it means absence of difference; it is precisely the meaning of the one reality in the sūtras. The principle of reality is wondrous, quiescent, and free of characteristics; suchness is equal, extinguishing "this" and "that"; therefore, it is called non-duality.