維摩義記 4.8

4.8

In the twenty-second [statement], first, "Śāntendriya said" indicates the person who speaks separately. Below, what he said is clarified. "'The Buddha, Dharma, and Saṃgha are two'" points back to the signs of duality. Because the signs of the Three Jewels are different, they are called "two"; also, within the three, pairing them two by two is likewise called "two." The meaning of the Three Jewels is extensively treated in a separate chapter, but should be fully discussed here. Below, he synthesizes these two into nonduality. In this approach, distinct dharmas sharing an identical substance is called nonduality; it does not involve refuting and eliminating them. First he differentiates, and then he concludes. In differentiating, he first explains the meaning of nonduality. "The Buddha is just the Dharma, and the Dharma is just the Saṃgha": this shows nonduality by having each distinct aspect be identical [to the others]. This refers to the single-substance Three Jewels in the sūtras, also called the identical substance. What does this mean? Broadly explained, there are four [perspectives]: First, discerning oneness in terms of phenomena. On the single fruit of buddhahood, three are distinguished according to sense: the meaning of awakening is called the Buddha, that which can serve as a model is called the Dharma, and the exhaustion of faults that contravene purity is called the Saṃgha. This single meaning extends universally to both Mahāyāna and Hīnayāna, and is found even in the Abhidharma. Second, discerning oneness in terms of the principle of emptiness of intrinsic nature. Although the Three Jewels are distinct, none have a fixed nature; because they are equal in the principle of having no nature, they are said to be of identical substance. This applies to both Mahāyāna and Hīnayāna, and is found even in the Tattvasiddhi, not being unique to the Mahāyāna. Third, discerning oneness in terms of the principle of emptiness of characteristics. Although the Three Jewels are distinct, all are empty and signless; not only are they without nature, their characteristics also do not exist. Because the principle of signlessness is one, they are said to be of identical substance. This is unique to the Mahāyāna. Fourth, discerning oneness within the gate of true dependent origination. The Three Jewels all take the tathāgatagarbha of true suchness and Buddha-nature as their substance; because the mind of true consciousness dependently originates and integrally forms the meaning of the Three Jewels, within this gate the explanation of oneness is not fixed. If one distinguishes the Three Jewels in terms of nirvāṇa, the Three Jewels all take nirvāṇa as their substance, and therefore are called a single substance. Hence, in the Nirvāṇa [Sūtra], the bodhisattva contemplates: "How are the three matters of a single substance with me?" The Buddha himself explains: "I say that the three matters are just great nirvāṇa, and therefore are called a single substance." If one distinguishes the Three Jewels in terms of Buddha-nature, the Three Jewels all take Buddha-nature as their substance, and therefore are called a single substance; hence the Nirvāṇa [Sūtra] says, "Such a threefold refuge is just my nature." If one distinguishes the Three Jewels in terms of ultimate truth, the Three Jewels all take ultimate truth as their substance; hence the Nirvāṇa [Sūtra] says, "If one can contemplate the Three Jewels as eternally abiding, they are identical to ultimate truth." If one discusses the Three Jewels in terms of the meaning of permanence, the Three Jewels all take the meaning of permanence as their substance and are called a single substance; hence the Nirvāṇa [Sūtra] says, "I also do not say that the Buddha, Dharma, and Saṃgha lack differentiated characteristics; I only say that in being permanent, eternal, and without change, there is no differentiation." If one divides the Three Jewels in terms of the gate of emptiness, the Three Jewels all take the principle of emptiness as their substance. If one distinguishes the Three Jewels in terms of the gate of nonduality, they equally take nonduality as their substance; and so on for all things. All these instances of oneness are not of a single kind of oneness. What is discussed here is spoken in terms of the gate of true dependent origination. The single dharma of true suchness dependently originates as the three, and the three are all suchness; hence the Buddha is just the Dharma, and the Dharma is just the Saṃgha. This is the mutual identity of the distinct aspects previously mentioned. As for the statement "these Three Jewels are all unconditioned," this generally reveals nonduality. Because the Three Jewels are all the permanent dharma of true suchness, they are all unconditioned. "Equal to empty space" reveals this by analogy. Just like empty space, which is unobstructed and unmoving, it is divided according to meaning yet its substance is one. The Three Jewels are likewise; therefore their substance is one. As for the statement "all dharmas are also like this," this uses the identical substance and nonduality of these Three Jewels to analogize that all dharmas are likewise of identical substance; hence it says "also like this." This explains nonduality. "Being able to accord with this practice" explains the meaning of entering. "This is..." and what follows concludes.