淨名玄論 1.62

1.62

問：何位菩薩得入此門？答：五十二位皆入此門。所以然者，十信則信不二，故名信入。十解解不二，名為解入。十行從解起行，名為行入。十迴向解行純熟，名為順入。登地以上，名為證入。佛則究竟入也。問：外凡十信云何已入？答：發心畢竟二不別。故從始發心、終乎後念，皆習中道、恒觀不二，是故能入。問：外凡尚入，二乘云何不入？答：二乘法中無有此說，何猶入耶？又十信一阿僧祇劫修行者，良為不二之觀難成。小乘極多雖至百劫者，取捨之心易習故也。

Question: Bodhisattvas of which stages enter this gate? Answer: All fifty-two stages enter this gate. Why is this so? The ten faiths have faith in nonduality, hence called entering through faith. The ten understandings understand nonduality, called entering through understanding. The ten practices give rise to practice based on understanding, called entering through practice. The ten dedications have their understanding and practice fully matured, called entering through accord. Ascending to the bhūmis and above is called entering through realization. The Buddha is ultimate entry. Question: How do the ten faiths of external ordinary beings already enter? Answer: The initial aspiration and the final attainment are not two different things. Therefore, from the first generation of the aspiration to the very last thought-moment, they all train in the madhyamā pratipad and constantly contemplate nonduality; hence they can enter. Question: If external ordinary beings still enter, why do the two vehicles not enter? Answer: In the teachings of the two vehicles there is no such exposition; how could they enter? Furthermore, that the ten faiths require practice for an asaṃkhyeya kalpa is precisely because contemplation of nonduality is difficult to accomplish. For the Hīnayāna, even though it takes at most up to a hundred kalpas, it is because a mind of grasping and discarding is easy to practice.