淨名玄論 1.65

1.65

問：入不二法門，與三波若、三觀、中觀論、五佛性等諸法門何異？答：題云入不二法門，含有三義：一不二教、次不二理、三不二觀。據能化為言，由不二理，發不二觀。由不二智，說不二教。就所化辨者，藉不二教，悟不二理，生不二智也。不二理謂實相般若，不二觀則觀照般若，不二教則是文字波若。此三眼目異名，更無別體也。不二理則義相觀，不二觀謂心行觀，不二教謂名字觀。不二理即中道，不二觀謂正觀，不二教則名為論。但為佛印定，故名不二經，菩薩所造名不二論，更無別體也。不二理即因佛性，不二觀謂因因性。由不二境發不二智，故是因因。但觀智圓滿即是菩提，菩提無累即是涅槃。以此因果顯非因果，即是正性。故五性、不二理及不二觀，既不立文字性，故不二教不攝之也。問：不二法門云何攝此耶？答：經云「從癡有愛，則我病生」，此之二句，總攝十方三世諸佛菩薩能化所化，事無不周。所以然者，由失不二道，故名為癡。如《成論》云「不見空者，常有無明」。小論既然，大乘亦爾。由癡故所以起愛，如《涅槃》云「狂故生貪，以貪愛故受身，受身則有死生」。以失不二，故有六道四生，是以不二為生死本也。諸佛菩薩體悟不二，故有波若。見眾生失於不二，無二謂二，而起大悲。此則空悲二道。以空觀故，則體其二不曾二；以大悲門，傷眾生無二橫謂二。既大悲內充，故散身六道，方便誘引，令歸不二。是故不二為眾聖之根，豈但斯一教。

Question: How does entering the Dharma gate of nonduality differ from various Dharma gates such as the three prajñās, the three contemplations, the Madhyamakaśāstra, and the five Buddha-natures? Answer: The title "Entering the Dharma Gate of Nonduality" contains three meanings: first, the teaching of nonduality; next, the principle of nonduality; third, the contemplation of nonduality. Speaking in terms of the transformer: from the principle of nonduality arises the contemplation of nonduality; from the cognition of nonduality is spoken the teaching of nonduality. Distinguishing in terms of the transformed: relying on the teaching of nonduality, one awakens to the principle of nonduality and generates the cognition of nonduality. The principle of nonduality is dharmatā-prajñā; the contemplation of nonduality is illuminative prajñā; the teaching of nonduality is literal prajñā. These three are different names for aspects of illumination, having no separate essence. The principle of nonduality is the contemplation of semantic characteristics; the contemplation of nonduality is the contemplation of mental practice; the teaching of nonduality is the contemplation of names. The principle of nonduality is the madhyamā pratipad; the contemplation of nonduality is right contemplation; the teaching of nonduality is named a treatise. However, when sealed by the Buddha, it is named a sūtra of nonduality; when composed by bodhisattvas, it is named a treatise on nonduality, having no separate essence. The principle of nonduality is the causal Buddha-nature; the contemplation of nonduality is the cause-of-causes nature. Because the nondual cognition arises from the nondual object, it is the cause of causes. When the cognition of contemplation is consummate, it is bodhi; when bodhi is without encumbrance, it is nirvāṇa. Using these causes and fruits to reveal what is neither cause nor fruit is precisely the direct nature. Therefore, the five natures, the principle of nonduality, and the contemplation of nonduality do not establish a literal nature; hence the teaching of nonduality does not subsume them. Question: How does the Dharma gate of nonduality subsume this? Answer: The sūtra states: "From delusion arises craving, and thereby my illness arises." These two sentences completely subsume all the transformers and transformed of the Buddhas and bodhisattvas of the ten directions and the three times, with nothing left unincluded. Why is this so? It is because straying from the path of nonduality is called delusion. As the Tattvasiddhi-śāstra states: "One who does not see emptiness constantly has ignorance." If this is so for the Hīnayāna treatise, it is also so for the Mahāyāna. It is because of delusion that one gives rise to craving. As the Nirvāṇa Sūtra states: "Because of madness one produces greed; because of greed and craving one receives a physical form; receiving a physical form, there are death and birth." Because of straying from nonduality, there exist the six destinies and the four modes of birth; thus nonduality is the root of saṃsāra. The Buddhas and bodhisattvas realize and awaken to nonduality, and therefore have prajñā. Seeing sentient beings stray from nonduality and assert duality where there is no duality, they give rise to great compassion. These are the two paths of emptiness and compassion. Through the contemplation of emptiness, they realize that duality has never been dual; through the gate of great compassion, they grieve that sentient beings arbitrarily assert duality where there is no duality. With great compassion filling them within, they disperse their bodies across the six destinies and employ upāya to guide and draw beings, causing them to return to nonduality. Therefore, nonduality is the root of all the sages; how could it be merely this single teaching?