維摩義記 3.80

3.80

The essential nature of the principle is called "dharma." This dharma of non-duality, in contrast with meanings such as Buddha-nature, emptiness, and suchness, differs in its gate; therefore, it is called a "gate." Furthermore, being able to lead people to enter is called a "gate"; abandoning characteristics to realize and unite [with it] is called "entering." Such are the name and meaning. Next, its characteristics are distinguished. This gate of non-duality is the meaning of a single gate within the dharmadhātu. Although the distinction of the gate is single, its wondrous intent is open and all-fusing, and its meaning is nowhere absent. Because it is nowhere absent, all dharmas are non-dual. Since all dharmas are [it], how could it be limited? But in this text, it is temporarily distinguished according to what thirty-three persons explain to show their differences. Although what is explained differs, in summary there are only two: first, the gate of dispelling characteristics; two characteristics are both abandoned, which is named non-duality, with nothing retained; second, the gate of fusing characteristics; two dharmas are of the same essence, which is named non-duality, with nothing dispelled. Within the gate of dispelling characteristics, there are further three subdivisions: First, in the dharmas grasped by deluded sentiment, they are relatively distinguished as two; overturning and eliminating those two is named non-duality. As the text below says: "Self and what belongs to self are two. Because there is a self, there is what belongs to self; if there is no self, then there is no what belongs to self: this is non-duality." And so forth. Second, sentiment and reality are opposed to distinguish the two; overturning and opposing these two is named non-duality. What does this mean? Looking at reality from the standpoint of sentiment, outside of sentiment there is reality; contrasting reality with sentiment is called two. Looking at sentiment from the standpoint of reality, sentiment originally does not exist; since sentiment does not exist, reality also loses its counter-opposite; hence it is called non-duality. As the text below says: "Real and unreal are two. One who sees the real does not even see the real, much less the unreal." And so forth. Third, solely in terms of reality; freedom from characteristics and equality is named non-duality. What does this mean? Discussing reality in terms of reality, it has never had any difference. Since difference does not exist, oneness also loses its counter-opposite; hence it is called non-duality. As in the text below where Vimalakīrti's silence reveals it, the meaning corresponds to this. Such is dispelling characteristics. Within the gate of fusing characteristics, the meaning is also distinguished into three: First, in the dharmas arisen from deluded sentiment, they are distinguished into two according to their meaning, and the two dharmas being of the same essence is named non-duality. As the sūtra says: "Impermanence is suffering; suffering is impermanence." This is impermanence and suffering being of the same essence without difference, which is named non-duality. All such cases [are like this]. [Second,] the two distinctions of true and deluded are called two; their being mutually reliant and unseparated is named non-duality. As the text below says: "Illumination and ignorance are two. The real nature of ignorance is precisely illumination; this is named non-duality." And so forth. Third, in terms of the true, it is distinguished into two according to its meaning, and the two dharmas being of the same essence is named non-duality. Within this gate, it is further divided into four: 1. Distinguishing two in terms of the true essence according to its meaning. The tathāgatagarbha is replete with Buddha-dharmas exceeding the sands of the Ganges; those dharmas being of the same essence is named non-duality. As the sūtra says: "Dharmas exceeding the sands of the Ganges are not separated, not detached, not different, and inconceivable." And so forth. Also as stated below: "Emptiness is signlessness, and signlessness is wishlessness; this is named non-duality," which is also this meaning. 2. Distinguishing two in terms of essence and function within the true. As all types of dharmas are integrated and produced through dependent origination relying on the true mind, essence and function being without distinction is named non-duality. As the sūtra says: "Buddha-nature and the Tathāgata are non-dual and without distinction." And so forth. 3. Distinguishing two according to meaning among the dharmas arisen from the true essence. Those two mutually relying on the single essence of Buddha-nature is named non-duality. As the sūtra says: "Buddha-nature together with unwholesome dharmas is named ignorance; together with wholesome dharmas it is called illumination. Ordinary beings consider illumination and ignorance as two; the wise comprehend that their nature is non-dual, and the non-dual nature is precisely the real nature." And so forth. 4. Distinguishing two in characteristics among the dharmas arisen from the true nature. As all virtuous practices are integrated and produced through dependent origination relying on Buddha-nature, among those virtues the practices are of the same essence, and dependent origination mutually accomplishes them, which is named non-duality. As the text below says: "Giving and dedication to all-knowledge are two; the nature of giving is precisely the nature of dedicating to knowledge." And so forth. Although instances of non-duality are many, they do not go beyond these essentials. Speaking of "entering," there are four distinctions in meaning: First, explaining entry in terms of faith. Having faith in, according with, and not contradicting this non-duality is therefore named entry. Second, explaining entry in terms of understanding. Understanding and contemplation corresponding with this non-duality is named entry. Third, discussing entry in terms of practice. Illuminating and viewing clearly before oneself relying on emptiness, not seeing dual characteristics, one can abide within it; this is called entering non-duality. Not seeing dual characteristics is the mind; clearly understanding non-duality is the contemplation. Fourth, distinguishing entry in terms of realization. Extinguishing sentiment and tallying with reality is named realization; at the time of attaining realization, one does not see a mind outside of suchness that is able to contemplate. Since there is no mind, how could there further be suchness outside of the mind that is contemplated? Not seeing what is able to contemplate, false thoughts do not function; not seeing what is contemplated, falsities do not arise. When falsities do not arise, suchness is not separate from mind; when false thoughts do not function, mind is not separate from suchness. This is truly called entering the gate of non-duality. Distinguishing the meaning of entering non-duality is roughly thus.