淨名玄論 1.52

1.52

問：若道超四句，至聖以之沖默，則非俗非真、無二不二。今以何因而辨不二？答：無名相中假名相說，不知何以字之，故強名不二。問：既非二不二，何不強名為二，而名不二？答：失道之流多滯二見，為泯斯二，故強名不二，不強名二。問：息何二見，強名不二？答：欲明一切眾生本來是佛。顯斯不二，泯於二見，故明不二。所以經云「心佛及眾生，是三無差別」、「觀身實相，觀佛亦然」。《涅槃論》云「眾生即是佛，故名為蜜」。《正觀論》云「生死涅槃，本無二際」。蓋是方等之良津、還源之要術。大士興于世者，在斯一門。

Question: If the Way transcends the catuṣkoṭi and the supreme Sage is thereby deeply silent, then it is neither conventional nor ultimate, neither dual nor nondual. Why now distinguish nonduality? Answer: Conventional names and marks are used within that which is free of names and marks. Not knowing how to designate it, we arbitrarily name it 'nondual.' Question: Since it is neither dual nor nondual, why not arbitrarily name it 'dual' instead of 'nondual'? Answer: Those who have lost the Way mostly cling to dualistic views. In order to eliminate these two, we arbitrarily name it nondual, and do not arbitrarily name it dual. Question: Quelling which two views do we arbitrarily name it nondual? Answer: We wish to explain that all sentient beings are fundamentally Buddhas. To reveal this nonduality and eliminate the two views, we explain nonduality. Therefore a sūtra states, 'Mind, Buddha, and sentient beings—these three are without distinction'; and 'Contemplating the dharmatā of the body, contemplating the Buddha is also like this.' The *Nirvāṇa Treatise* says, 'Sentient beings are precisely the Buddha, hence named honey.' The *Treatise on Correct Contemplation* says, 'Saṃsāra and nirvāṇa originally have no two limits.' These are indeed the fine ford of the Vaipulya teachings and the essential technique for returning to the source. That great beings arise in the world lies in this single gate.