維摩經略疏 7.25

7.25

"He further asked... 'is also empty.'" This is the fourth round of question and answer. The intention of Mañjuśrī's question is a hidden objection: If discrimination is not empty and non-discrimination is empty, how can one speak of emptiness? If one says it is empty, is that not discrimination? If the discrimination and grasping at emptiness by the two vehicles and expedient bodhisattvas are both not emptiness, how can one now abandon discriminative emptiness and take up non-discriminative emptiness? If there is taking up and abandoning, non-discrimination turns back into discrimination; once it becomes discrimination, it is not empty. If it is empty, one should not discriminate. Hence he asks, "Can emptiness be discriminated?" Vimalakīrti answers, "Discrimination is also empty." This principle of emptiness is inherently empty by its own nature; falsely giving rise to discrimination, this very discrimination has never existed. Although there are various conceptualizations and discriminations, discrimination is itself empty. Why is this? If nature is inherently empty, cultivating emptiness sees emptiness. If the contemplated object of discrimination is itself empty and without discrimination, the contemplating [wisdom] is also like this. If the contemplating wisdom of discrimination were not itself empty and without discrimination, the contemplated object might be so; but because the contemplated object of discrimination is empty and therefore non-discriminative, the contemplating [wisdom] is now also like this. In the various expedient teachings, phenomena and principle are not interfused, and discrimination can obstruct the principle of non-discrimination. The Perfect Teaching is not like this: all discrimination is itself non-discrimination, and non-discrimination is itself discrimination; discrimination is itself empty. Therefore the text above says, "Able to skillfully discriminate the marks of phenomena, yet unmoved in the primary truth." Although one discriminates, one is never separated from emptiness; hence it is said, "Discrimination is also empty." Furthermore, the three lands all exist because of discriminative false thoughts. If all are themselves the one suchness of the Middle Way's Dharma-nature without duality, this discrimination is itself empty, which is the Silent Light of non-discrimination.