淨名玄論 1.22

1.22

問，考聖心以息患為主，統教意以開道為宗。不二之興，為治何病？答：總而言之，為泯生心動念，令悟無得無依，故生死以取相為原、涅槃以無著為本。約人不同，總為三類：一凡夫之惑、二小乘勞累、三菩薩煩惱。凡夫惑者，所謂愛見。九十六術諸見紛紜，在家之流嘉生貪愛，故此門云我所為二。知此二不二，名入不二門，謂破見也。眼色為二，知眼本空，不生貪染，則破愛也。如此等門，謂破凡夫惑矣。小乘之流，無漏解生，滅斯愛見。此生滅觀，謂二乘煩惱。故今門云，生滅為二。惑本不生，今亦無滅，名入不二法門。三者菩薩之人，謂聲聞為小心，菩薩行大道。小乘則唯破二輪，大士則具傾五住。捨小取大，名菩薩煩惱。故今門云，聲聞心菩薩心為二，達此二無二，名入不二門。問：此門俱通泯諸二，何以則別破三人？答：斯經垣平等之大道、敞不二之洪門，無累不夷、無人不化，故〈方便品〉破彼凡夫，〈弟子品〉行於小道，〈菩薩章〉呵於大見。然後攝此三人，同歸一道。今悟不凡不聖、非大非小，然後從緣大小、適化聖凡。原夫凡聖，豈凡聖之所能？良以非凡非聖，故能凡能聖耳。問：破此三人，何門所攝？答：三病雖殊，同皆是二，故並屬初門。是以初門歷泯諸法，然後從初門轉入第二，從第二迴入第三，便等淨名之默然、同釋迦之掩室，僧那乙願豈不滿哉！

Question: In examining the intention of the sage, putting an end to suffering is primary; in summarizing the import of the teaching, opening up the path is fundamental. As for the emergence of nonduality, what illness does it cure? Answer: Speaking generally, it is to obliterate the arising of mind and the stirring of thought, causing one to awaken to non-attainment and non-reliance; therefore, saṃsāra takes grasping characteristics as its source, while nirvāṇa takes non-attachment as its foundation. In terms of different persons, there are generally three classes: first, the delusions of ordinary beings; second, the toils of the Lesser Vehicle; third, the afflictions of bodhisattvas. The delusions of ordinary beings are what are called craving and views: the ninety-six heterodox systems have their various views swirling about, while householders celebrate birth and harbor greed and craving. Therefore, this gate states that self and what belongs to the self are dual; knowing these two are nondual is called entering the gate of nonduality: this refers to breaking down views. Eye and form are dual; knowing that the eye is fundamentally empty, greed and defilement do not arise: this is breaking down craving. Gates such as these are called breaking down the delusions of ordinary beings. For those of the Lesser Vehicle, when the outflow-free understanding arises, it eradicates this craving and these views; this contemplation of arising and ceasing is called the affliction of the two vehicles. Therefore, this gate now states that arising and ceasing are dual; when delusions fundamentally do not arise, now they also do not cease: this is called entering the Dharma gate of nonduality. Third, as for the people who are bodhisattvas, they consider the śrāvakas to have small minds, while the bodhisattvas practice the great path; the Lesser Vehicle breaks only the two turnings, while the great beings completely overturn the five entrenchments. To abandon the small and grasp the great is called the affliction of the bodhisattva. Therefore, this gate now states that the śrāvaka mind and the bodhisattva mind are dual; penetrating these two as having no duality is called entering the gate of nonduality. Question: These gates all universally obliterate all dualities; why then do they separately break down these three persons? Answer: This sūtra builds the great path of equality and throws open the grand gate of nonduality; there is no entanglement it does not level, no person it does not transform. Therefore, the 'Upāya Chapter' breaks down those ordinary beings, the 'Disciples Chapter' addresses the small path, and the 'Bodhisattvas Chapter' reproaches great views. Afterwards, it gathers these three persons to return together to the single path. Now, one awakens to being neither ordinary nor noble, neither great nor small, and only then, in accordance with conditions, acts as great or small, adapting to transform the noble and the ordinary. In tracing back the origin of ordinary and noble, how could ordinary and noble be capable of it? Truly it is because one is neither ordinary nor noble that one can be ordinary and can be noble. Question: Which gate subsumes the breaking down of these three persons? Answer: Although the three illnesses are different, they are all equally dualities; therefore, they all belong to the first gate. For this reason, the first gate successively obliterates all phenomena; thereafter, from the first gate one turns and enters the second, and from the second one turns and enters the third, thus equaling the silence of Vimalakīrti and matching Śākyamuni's closing of his chamber—how could the great resolve of the armor not be fulfilled!