維摩義記 4.16

4.16

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.