維摩義記 3.92

3.92

In the section on the eighth person, first, "Puṣya said" indicates the person who speaks separately. Below reveals what was said. "'Good and non-good are two'" conversely raises the two marks. There are three distinctions: First, speaking in terms of sentiments: that which contradicts, damages, and sinks downward is called non-good; that which accords, benefits, and ascends upward is termed good. If proceeding from this meaning, the ordinary person's ten unwholesome actions are called non-good, while all wholesome dharmas from ordinary persons up to the Buddhas are all called good. Second, speaking with respect to principle: that which contradicts principle is non-good, and that which accords with principle is called good. If proceeding from this meaning, all actions of the three natures of ordinary persons arising from a mind that grasps at intrinsic nature are all called non-good actions of the three karmas, and only the wholesome dharmas cultivated by worthy and noble ones are called good. Third, speaking with respect to reality: the Buddha-nature is real; with respect to that dharma of the Buddha-nature and tathāgatagarbha, what contradicts its nature is non-good, and what accords with its substance is good. If proceeding from this meaning, the various karmas of ordinary persons and even the conditioned, counteractive wholesome dharmas of the three vehicles—which outwardly accord [with virtue] yet contradict their true nature—are all non-good; only the wholesome dharmas of true realization of the Buddhas and bodhisattvas are good. Good and evil are bifurcated into two, and hence called two. Below, this reverses these two to constitute non-duality; the simultaneous dispelling of both marks constitutes non-duality. First it discriminates, and then concludes. In the discrimination, the words "'Not giving rise to good or non-good'" mean that since both good and evil are empty, neither is given rise to; this clarifies that departing from marks explains non-duality. "'Entering the signless'" and so forth clarify the realization of reality, which explains the meaning of "entering." The emptiness of the ultimate truth is called the boundary of signlessness. Initial contemplation is called entering, and exhaustive realization is called penetration. From "'This is'" downward concludes.