維摩經略疏 9.63

9.63

As for the reason for this chapter's occurrence: tracing back from the previously rebuked bodhisattvas who abide in the Shared teaching and before the stages of the separate teaching, they are able to enter the stage of the forbearance of nonarising of this gate. Now, [the sūtra] wishes to reveal and accomplish that the round and separate teachings have no obstruction in the two gates, penetrating without blockage, nor abiding within penetration. Furthermore, to advance the discussion: in the consoling and subduing upon entering the room above, it says, "Now this illness of mine is neither real nor existent; sentient beings' illnesses are also neither real nor existent." Above, it only clarified the meaning while the text was brief; now, wishing to extensively explain the dual application of this dharma in the Middle Way, this chapter therefore comes about. Furthermore, the "Chapter on Viewing Sentient Beings" above corresponded to the simultaneous contemplation of the three truths, where there is no middle or provisional that is not empty, precisely to enter emptiness, which is true wisdom. The single chapter "Buddha Path" corresponded to only illuminating the three truths, where there is no emptiness or middle that is not provisional, precisely to exit into the provisional, which is expedient wisdom. They had not yet merged and penetrated so as to make the expedient and the true nondual; this is like heaven and earth, yin and yang failing to unite, so that the ten thousand things are not generated; hence, with expedient and true separated, true wisdom is not generated. Now, wishing to unite this expedient and true to reveal the Middle Way, this chapter therefore comes about. Furthermore, "gate" means able to penetrate; it not only penetrates entering, but also penetrates exiting: dual yet nondual is called penetrating entering, and nondual yet dual is called penetrating exiting. The bodhisattva of the Shared teaching enters from the conceivable, active two truths and does not see the Middle Way, conceiving saṃsāra and nirvāṇa as attainments. Therefore, when the separate teaching is brought to connect with the Shared, clearly seeing the Middle Way is called entering. This is dual yet nondual, called entering the Middle Way. If from the separate teaching one illuminates the conceivable conventional of the present section, the myriad phenomena are nondual yet dual, called exiting. Furthermore, not only is nonduality called entering, but duality is also called entering. The Dharma gates are immeasurable and varied: as the Lotus Sūtra clarifies, the elder constructed and established a mansion to enjoy himself with the five desires, where gold, silver, and storehouses lacked nothing. This is illuminating the inconceivable conventional: nondual yet dual is called exiting, directly realizing its exiting and entering within the Middle Way, which is not like distinguishing exiting and entering in the conceivable conventional outside the gate. Just as when Śāriputra and Subhūti were empowered to preach prajñā and take charge of the family estate, this was also entering nonduality from duality; they were merely commanded and did not truly awaken and enter. If one takes inventory of the various items, entering, exiting, and laid out in arrays, taking inventory of the inconceivable conventional, and returning to exit the thatched hut of the two vehicles' truth, at that time it is called exiting from the inconceivable duality to the conceivable nonduality. Now when speaking of entering the gate of nonduality, it is precisely the inconceivable gate of nonduality.