維摩經略疏 9.74

9.74

"Good Eye" (Sunetra): "good" is a designation for conforming to principle. Because of the eye of wisdom one sees a little of the Buddha-nature, and is therefore called "Good Eye". Although the two vehicles possess the eye of wisdom, they do not accord with the Middle Way and do not see the Buddha-nature, and are therefore called "not good". This bodhisattva takes his name from seeing the good principle. As for "the single mark and the markless are two", other explanations have three views: Some say the single mark is superior to the markless. Why is this? Saṃsāra has marks, and nirvāṇa is markless; speaking of the markless in contrast to having marks still constitutes having marks, whereas the Middle Way is not contrasted with having marks, and is therefore called the single mark. Others say the markless is superior to the single mark: the arising and ceasing of saṃsāra are two marks, while the non-arising and non-ceasing of nirvāṇa is a single mark. This single mark is also designated in contrast to two, and is still called two marks; the Middle Way has neither two marks nor a single mark. Others say they are equal. Why is this? Within the true truth there are inherently the single mark and the markless, and within the Middle Way there are inherently the single mark and the markless, so they say they are equal. Furthermore, the Abhidharma says "one dharma has two marks". "One dharma" means according to any single dharma, whether it is a mental dharma or a non-mental dharma: simply bringing the mind to bear on this single dharma yields the two marks of arising and ceasing, or abiding and difference, or large and small, and so forth. If considered in terms of four dharmas, there are eight marks; the eight marks all arise in relation to one dharma, and are therefore called one dharma. Because dharmas are demarcated, there are two dharmas up to eight dharmas, and they are therefore called two marks. If this one dharma is not apprehended, neither are the eight dharmas apprehended; since the eight dharmas do not exist, this is marklessness. Although these explanations exist, none are adopted now. Here we take the *Dàzhìdù lùn*'s refutation of "a single time", which states: "It is impermissible for mark and dharma to be one, nor is it permissible for mark and dharma to be different." Speaking of oneness and difference from within what is neither one nor different is just like how, among all numbers, there is only one dharma and never two. For instance, the mind is a single dharma: applying it to a vase, one says "one vase". Adding one more is called two, adding three ones is called three, adding four ones is called four; in this way, hundreds, thousands, and immeasurable amounts do not go beyond one. Therefore it is said that the single mark and the markless are two. If the single mark is not apprehended, neither is the markless apprehended; since both the single mark and the markless are nonexistent, this is called the door of nonduality. Furthermore, the Ekottarika-āgama clarifies this meaning, saying: "Bhikṣus, there is only one dharma, which is the mind. If there are two dharmas, it is the opening of the mind into form. If there are three dharmas, it is the opening of the mind into four and up to the immeasurable, all arising from within the single mind." If one does not apprehend the single mark of the mind, neither does one apprehend all the marks arisen from the mind. Reaching beyond these two extremes, one knows that the mark of the mind is not a single mark, and what arises from the mind is not multiple marks, yet it can be a single mark and be multiple marks. This oneness and multiplicity have neither one nor many, being completely pure; completely effacing the one and the two is called equality, and because of equality, it is entering the Dharma door of nonduality. Furthermore, in terms of the three gates of liberation: using the eighteen emptinesses to refute all dharmas, emptiness still remains, which is called the single mark. Next, refuting the disease of emptiness, the disease of emptiness is also empty, which is called the markless. Not apprehending the mark of emptiness and having no marklessness either—therefore it is said that the single mark and the markless cannot be apprehended: this is called entering the Dharma door of nonduality.