維摩經略疏 9.61

9.61

一釋品來意、二正釋品、三入文。初、來意者，一成前〈觀眾生品〉入中道、二成前〈問疾品〉圓教有疾菩薩慰喻、三成〈問疾品〉有疾菩薩中道正觀而自調伏、四成室外〈菩薩品〉用圓中道彈諸菩薩，是則成前四義，同令入今不二法門。二、釋品者，然門有多義，入亦不同。今略明十種四句，簡其同異。第一四句者，一偏門入偏理，三藏三乘也。二圓門入偏理，三乘聞圓而入偏者是也。三偏門入圓理，二乘根敗高原不論入義，三藏菩薩不妨論入。四圓門入圓理，即入佛慧菩薩是也。後二句是今入不二法門。第二四句者，一次第門入次第理，別教菩薩入初地者是也。二次第門入圓理，別教菩薩入初住者是也。三圓門入次第理，圓菩薩入初地者是也。四圓門入圓理，圓菩薩入初住者是也。雖復四句更互，由根性不定而同入中道，故皆同入今不二法門。第三四句者，一教為理門，聞教悟理故。二理為教門，由理識教故。三教為教門，若人聞一句通達無量義故。四理為理門，從理進入故，始從初住乃至妙覺。故《華嚴》云「所有慧身不由他悟」，豈由昔教耶？前三句多是三十一菩薩入不二法門，後一句多是文殊、淨名入不二法門。雖同應迹，化功歸己，進入何妨。第四四句者，一教門非理門，教是能通、理是所通，能所異故。二理門非教門，吾聞解脫之中無有言說故。三教門即理門，文字即解脫故。四理門即教門，解脫即文字故。前二句，三藏之理教，非今入門；後二句是今入不二法門。第五四句者，一默門不入，即身子默然者是也。二默門入，即淨名杜口是也。三默說門皆不入，即三藏理教是也，人則二乘者是。四教理皆入，圓家之教理是也，人則三十三菩薩是也。第六四句者，一教門入，聞今說入者是也。二行門入，久積淨業稱無量者是也，通論者佛子行道已來世得作佛者是也。三教行共為門入，如門而行入者是也。四非教非行入，即文殊、淨名是也。非今聞教行而入，久成佛道故也。第七四句者，一得教不得門，文字法師是。二得門不得教，觀慧禪師是。三得門復得教，聞慧法師是。四教門俱不得，假名阿練若是。前後兩句非門亦復不入，中之二句真悟入者是門亦是入也。未悟入者，觀行之中論門論入，非真入不二法門也。第八四句者，一出門論入，《法華》云「以佛教門出三界苦，乘是寶乘直至道場」者是，即三乘歷五味教入也。二出門不得入，《法華》云「背父而去五十餘年」，即凡夫五道者是也。三亦出亦入得入，《涅槃》云「捨無常色獲得常色，受想行識亦復如是」，即別教菩薩入也。四不出不入而入，經云「生死即涅槃」，何論出入？即如上文「不斷煩惱而入涅槃」，是真入不二法門，即圓教菩薩入也。第九四句者，一入而不入，雖入化城未入寶所故也。二入而論入，《瓔珞》云「因是二空得入中道」是也。三出而論入，從中道雙照二諦者是也。四不入不出而入，寂照俱泯也。第十四句者，一三門不入，即藏通二教，義推三觀門，是三門不入也。二三門入，即圓教菩薩一心三觀門入也。三三門亦入亦不入，即別教菩薩別入非圓入也。四三門非入非不入，修三觀門不定圓別人者是也。是則三十二菩薩各說入不二法門，此約情悟以釋也。淨名杜口是真入不二法門者，此就理釋也。若如向解二不二，約迷悟釋也。若就照中名不二者，即是照而雙寂亦名為入，雙照二諦名之為二，即是寂而雙照亦名為出，是則二不二入之與出皆就悟論。法者，所照二不二之法也。門者，還是照二不二法通達無滯名為門也。是則還是一法約用處名異，故名入不二法門。又二者，俗諦真諦、生死涅槃為二。若偏存俗諦是生死流動，若計有涅槃是無為灰寂。若依此真俗是則為二，止住門外宿彼草菴，不能得入不二之門見於中道。今明不二法門者，不住生死涅槃之二，亦不離生死涅槃之不二，雙捨二邊及不二邊，通至中道，稱為入不二法門。此中道理名之為門，《法華》云「唯有一門而復狹少」，此是智慧之門故。又云「其智慧門難解難入」，非但藏通菩薩所不能入，別教三十心亦所不入，唯除諸菩薩眾信力堅固者。又圓觀十信但能信解亦未能入，十住初心乃能入耳。

First, explaining the reason for this chapter's occurrence; second, directly explaining the chapter; third, proceeding to the text. First, as for the reason for its occurrence: first, it fulfills the previous "Chapter on Viewing Sentient Beings" in entering the Middle Way; second, it fulfills the consolation of the ill bodhisattva of the round teaching in the previous "Chapter on Inquiring after the Illness"; third, it fulfills the ill bodhisattva's right contemplation of the Middle Way to subdue himself in the "Chapter on Inquiring after the Illness"; fourth, it fulfills the rebuking of the various bodhisattvas outside the room in the "Chapter on Bodhisattvas" by means of the round Middle Way. Thus, fulfilling these four prior meanings, it together causes them to enter this present Dharma gate of nonduality. Second, as for explaining the chapter: A gate has many meanings, and entering is likewise not uniform. Now I shall briefly clarify ten kinds of tetralemmas to distinguish their similarities and differences. As for the first tetralemma: 1. Entering a biased principle through a biased gate: this is the three vehicles of the Tripiṭaka [teaching]. 2. Entering a biased principle through a round gate: this is when those of the three vehicles hear the round [teaching] and enter the biased [principle]. 3. Entering the round principle through a biased gate: for the two vehicles, whose roots are ruined on the high plateau, the meaning of entering is not discussed, but for the Tripiṭaka bodhisattva, there is no impediment to discussing entering. 4. Entering the round principle through a round gate: this refers to bodhisattvas who enter the Buddha's wisdom. The latter two propositions are the present entering of the Dharma gate of nonduality. As for the second tetralemma: 1. Entering a gradual principle through a gradual gate: this refers to a separate teaching bodhisattva entering the first bhūmi. 2. Entering the round principle through a gradual gate: this refers to a separate teaching bodhisattva entering the first stage of abiding. 3. Entering a gradual principle through a round gate: this refers to a round bodhisattva entering the first bhūmi. 4. Entering the round principle through a round gate: this refers to a round bodhisattva entering the first stage of abiding. Although the four propositions are mutually interchangeable, because their capacities and natures are indeterminate, they equally enter the Middle Way, and therefore all equally enter the present Dharma gate of nonduality. As for the third tetralemma: 1. Teaching serves as the gate to principle, because one awakens to principle upon hearing teaching. 2. Principle serves as the gate to teaching, because one understands teaching by means of principle. 3. Teaching serves as the gate to teaching, because if a person hears a single phrase, they penetrate immeasurable meanings. 4. Principle serves as the gate to principle, because one advances from principle onward, beginning from the first stage of abiding up to wondrous awakening. Therefore the Avataṃsaka says, "All wisdom bodies are not awakened through another." How could they be due to past teachings? The first three propositions mostly refer to the thirty-one bodhisattvas entering the Dharma gate of nonduality; the last proposition mostly refers to Mañjuśrī and Vimalakīrti entering the Dharma gate of nonduality. Although they equally respond with trace [manifestations], their transformative work returns to themselves, so what impediment is there to their advancing? As for the fourth tetralemma: 1. The gate of teaching is not the gate of principle, because the teaching is that which penetrates and the principle is that which is penetrated, so that which penetrates and that which is penetrated differ. 2. The gate of principle is not the gate of teaching, because "I have heard that within liberation there is no spoken discourse." 3. The gate of teaching is identical to the gate of principle, because letters are identical to liberation. 4. The gate of principle is identical to the gate of teaching, because liberation is identical to letters. The first two propositions are the principle and teaching of the Tripiṭaka, not the present entering of the gate; the latter two propositions are the present entering of the Dharma gate of nonduality. As for the fifth tetralemma: 1. Not entering through the gate of silence: this refers to Śāriputra remaining silent. 2. Entering through the gate of silence: this refers to Vimalakīrti keeping his mouth shut. 3. Entering neither through the gate of silence nor through the gate of speech: this refers to the principle and teaching of the Tripiṭaka, and as for persons, it refers to those of the two vehicles. 4. Entering through both teaching and principle: this refers to the teaching and principle of the round school, and as for persons, it refers to the thirty-three bodhisattvas. As for the sixth tetralemma: 1. Entering through the gate of teaching: this refers to those who enter upon hearing the present exposition. 2. Entering through the gate of practice: this refers to those who have long accumulated pure karma and are called immeasurable; speaking generally, it refers to Buddha's sons who, having practiced the path, will attain buddhahood in future ages. 3. Entering with teaching and practice together serving as the gate: this refers to those who practice according to the gate and enter. 4. Entering neither through teaching nor through practice: this refers to Mañjuśrī and Vimalakīrti; they do not enter upon hearing teaching and practicing now, because they have long attained the Buddha path. As for the seventh tetralemma: 1. Attaining the teaching but not attaining the gate: this is the Dharma master of the literal letter. 2. Attaining the gate but not attaining the teaching: this is the dhyāna master of contemplative wisdom. 3. Attaining the gate and also attaining the teaching: this is the Dharma master of hearing-wisdom. 4. Attaining neither teaching nor gate: this is the nominalāraṇyaka. The first and last two propositions are neither gates nor entering; the middle two propositions, for those who truly awaken and enter, are gates and also entering. For those who have not yet awakened and entered, gate and entering are discussed within contemplative practice, which is not true entry into the Dharma gate of nonduality. As for the eighth tetralemma: 1. Discussing entering having exited through the gate: as the Lotus Sūtra says, "Exiting the suffering of the triple world through the gate of the Buddha's teaching, riding this jeweled vehicle straight to the place of awakening"; this refers to the three vehicles entering through the teaching of the five flavors. 2. Exiting the gate but failing to enter: as the Lotus Sūtra says, "Abandoning his father and leaving for over fifty years"; this refers to ordinary people in the five destinies. 3. Both exiting and entering, and gaining entry: as the Nirvāṇa [Sūtra] says, "Abandoning impermanent form, one obtains permanent form; feeling, perception, volitional formations, and consciousness are likewise"; this refers to the entry of the bodhisattva of the separate teaching. 4. Entering through neither exiting nor entering: the sūtra says, "Saṃsāra is identical to nirvāṇa"; why discuss exiting and entering? That is, as the text above says, "Entering nirvāṇa without cutting off afflictions"; this is true entry into the Dharma gate of nonduality, namely, the entry of the bodhisattva of the round teaching. As for the ninth tetralemma: 1. Entering yet not entering: because although one enters the conjured city, one has not yet entered the place of jewels. 2. Entering and discussing entering: as the Yingluo [jing] says, "Because of these two empties, one is able to enter the Middle Way." 3. Exiting and discussing entering: this refers to illuminating both of the two truths from the Middle Way. 4. Entering through neither entering nor exiting: both quiescence and illumination are extinguished. As for the tenth tetralemma: 1. Not entering through the three gates: this refers to the two teachings of Tripiṭaka and Shared, in which, conceptually inferring the gate of the threefold contemplation, one does not enter through the three gates. 2. Entering through the three gates: this refers to the bodhisattva of the round teaching entering through the gate of the threefold contemplation in a single mind. 3. Both entering and not entering through the three gates: this refers to the bodhisattva of the separate teaching entering separately, not entering completely. 4. Neither entering nor not entering through the three gates: this refers to those practicing the gate of the threefold contemplation who are indeterminate between round and separate. Thus thirty-two bodhisattvas each explain entering the Dharma gate of nonduality; this is explained in terms of cognitive awakening. Vimalakīrti keeping his mouth shut is the true entry into the Dharma gate of nonduality; this is explained in terms of principle. If explained as before regarding dual and nondual, it is explained in terms of delusion and awakening. If in terms of illuminating the middle it is called nonduality, then illuminating while both are quiescent is also called entering; illuminating both of the two truths is called duality, which is being quiescent while both are illuminated, and is also called exiting. Thus duality and nonduality, entering and exiting, are all discussed in terms of awakening. "Dharma" is the dharma of duality and nonduality that is illuminated. "Gate" means illuminating the dharma of duality and nonduality so that one penetrates without obstruction; hence it is called a "gate." Thus it is still one single dharma whose names differ according to its functions; hence it is called "entering the Dharma gate of nonduality." Furthermore, as for "duality," conventional truth and ultimate truth, saṃsāra and nirvāṇa, constitute duality. If one exclusively clings to the conventional truth, it is the flux of saṃsāra; if one posits that there is nirvāṇa, it is unconditioned ash and quiescence. If one relies on this ultimate and conventional, they constitute duality; dwelling outside the gate and staying overnight in that thatched hut, one cannot enter the gate of nonduality to see the Middle Way. Now clarifying the Dharma gate of nonduality: neither abiding in the duality of saṃsāra and nirvāṇa, nor departing from the nonduality of saṃsāra and nirvāṇa; relinquishing both the two extremes and the extreme of nonduality, penetrating to the Middle Way—this is called entering the Dharma gate of nonduality. This principle of the Middle Way is named a "gate." As the Lotus Sūtra says, "There is only one gate, and it is narrow and small"; this is because it is the gate of wisdom. It also says, "That gate of wisdom is difficult to understand and difficult to enter." Not only are bodhisattvas of the Tripiṭaka and Shared [teachings] unable to enter it, but even the thirty minds of the separate teaching cannot enter it, except for the assembly of bodhisattvas whose power of faith is firm and solid. Furthermore, through the round contemplation, those of the ten faiths can only have faith and understanding, but are still unable to enter; only at the initial mind of the ten stages of abiding can one enter.