淨名玄論 1.61

1.61

問：今但稱不二，即唯攝不二，不攝於二。云何同法界耶？答：若爾者，法界即但攝於法，不攝非法，云何名廣大耶？今明無一法而非法界，亦無一法非是不二。但失不二，強謂為二，竟不曾二。如迷法界而成非法界，所以言出法界，竟無所出。問：誰入此門？答：無人入也。所以然者，有能入之人、所入之法，即是人法二見，云何入不二門？問：既不見人法，無能入所入，云何稱入不二門？答：良以不見能入所入，方入此門。如《般若》開宗，身子問：「云何菩薩行般若？」如來答云：「若不見菩薩、不見波若，不見行、不見不行，如是菩薩行於波若。」見能行所行，即是諸見，豈行波若耶？問：若了無入不入方入門者，二乘亦悟無入不入，何故不入此門？答：此門明二即不二，名入不二門。二乘在有不見空、在空則捨有，恒是二見中行，何猶得入不二？問：何文明二乘不入不二？答：《釋論》云「唯摩訶衍中明生死即是涅槃，三藏中無有此說」，何猶入耶？問？經云「三乘同入法性」，法性即是不二，何故言不入耶？答：二乘析法明空，得小分氣，是故云入。以理言之，實不入也。此義後當具明。

Question: If one only speaks of nonduality now, then it only subsumes nonduality and does not subsume duality. How can it be identical to the dharmadhātu? Answer: If that were so, the dharmadhātu would only subsume dharmas and not subsume non-dharmas; how could it be called vast? We now clarify that there is not a single dharma that is not the dharmadhātu, nor is there a single dharma that is not nonduality. It is only by straying from nonduality that one arbitrarily asserts duality; there has never been duality. Just as being deluded about the dharmadhātu makes it into a non-dharmadhātu, one speaks of exiting the dharmadhātu, yet there is ultimately nothing exited. Question: Who enters this gate? Answer: No person enters. Why is this so? If there were a person who enters and a dharma that is entered, that would be the two views of person and dharma; how could one enter the gate of nonduality? Question: Since one sees neither person nor dharma, and there is neither an enterer nor that which is entered, how can it be called entering the gate of nonduality? Answer: It is precisely because one sees neither an enterer nor that which is entered that one only then enters this gate. As when opening the thesis in the Prajñāpāramitā, Śāriputra asked: "How does a bodhisattva practice prajñā?" The Tathāgata replied: "If one does not see a bodhisattva, does not see prajñā, does not see practice, and does not see non-practice, such a bodhisattva practices prajñā." To see a practitioner and that which is practiced is precisely diverse views; how could that be practicing prajñā? Question: If it is by realizing that there is neither entering nor non-entering that one only then enters the gate, the two vehicles also awaken to neither entering nor non-entering; why do they not enter this gate? Answer: This gate clarifies that duality is nonduality, which is called entering the gate of nonduality. The two vehicles do not see emptiness while in existence, and abandon existence while in emptiness; they constantly act within the two views—how could they enter nonduality? Question: What text clarifies that the two vehicles do not enter nonduality? Answer: The Dazhidulun states: "Only in the Mahāyāna is it clarified that saṃsāra is itself nirvāṇa; in the Tripiṭaka there is no such teaching." How could they enter? Question: The sūtra states, "The three vehicles together enter dharmatā"; dharmatā is nonduality, so why say they do not enter? Answer: The two vehicles analyze dharmas to clarify emptiness and obtain a small share of the scent; therefore it is said they enter. Speaking in terms of principle, they truly do not enter. This meaning will be fully clarified later.