維摩經玄疏 6.26

6.26

Third, clarifying that the inconceivable true mark of dharma-nature has similarities and differences in terms of the teaching of shared prajñā: when the śrāvaka enters dharma-nature, he sees only dharma-nature, like empty space with nothing existing; when bodhisattvas and buddhas enter the true mark of dharma-nature, they also see dharma-nature like empty space, but within this dharma-nature that is like empty space, they are able to open the Buddha's knowledge and vision and completely illuminate all phenomena of the dharma realm. Alike entering the dharma-nature that is like empty space where nothing exists is therefore called 'similarity'; that buddhas and bodhisattvas are able within this dharma-nature that is like empty space to completely illuminate the entire dharma realm is precisely the inconceivable dharma-nature, and is therefore called 'difference.' Thus Śāriputra, expressing his understanding, said: 'Together within the single Dharma, yet I did not obtain this matter. Alas! I deeply reproach myself—how could I have deceived myself?' Thus is briefly clarified that the shared prajñā is expounded in common with the two vehicles, yet the superior, middling, and inferior capacities, the sharp and dull, differ; therefore with respect to the one dharma-nature, there are the three differences of the shared, distinctive, and perfect [teachings]. It is like stone having the nature of gold: someone breaks the stone and obtains the gold, but cannot make various hairpins, earrings, rings, and bracelets; someone obtains the gold and can use it to make various hairpins, earrings, rings, and bracelets, but cannot transmute the gold into an elixir; someone can transmute the gold into an elixir and, ingesting it, becomes an immortal with unobstructed five supernormal knowledges. The nature of gold is one, yet those who obtain it are threefold and not the same.