淨名玄論 1.66

1.66

問：經云「波若為母，方便為父」，故生眾聖悟不二。但有波若，無有方便，云何眾聖皆由不二？答：余昔亦疑此言，今已悟矣。夫論悟不二者，必由識二宛然而是不二，方名悟不二耳。既識二即不二，便具二慧。何者？二既宛然不二，即不二宛然而二。既識二即不二，名為波若。即解不二而二，名為方便。波若與方便，猶是一觀；如二不二，猶是二法。由悟二即是不二故，波若即是方便。問：既其即是，云何分於二慧？答：一觀兩照，故開權實。照二不二，名為波若。照不二二，故稱方便也。問：波若照何法不二、方便照何法二耶？答：波若照六道顛倒二是不二，亦照佛菩薩不顛倒二是不二。方便照六道無二謂二，亦照佛菩薩隨緣故二。問：不顛倒二，應是不二二。顛倒二云何亦是不二二耶？答：顛倒無二橫謂二，故亦是不二二，但於顛自成二故二耳。故了不二則具二慧，二慧生一切賢聖。淨名由二慧而生，二慧由不二故有。所以不二是淨名之本，故云立道本也。

Question: The sūtra states, 'Prajñā is the mother and upāya is the father,' and thus the assembly of noble ones are born through awakening to nonduality. If there is only prajñā and no upāya, why is it that the noble ones all arise from nonduality? Answer: Formerly, I also doubted this statement, but now I have awakened to it. Now, when speaking of awakening to nonduality, one must recognise that duality is distinctly present and yet is nondual; only then is it called awakening to nonduality. Since one recognises that duality is none other than nonduality, one is endowed with the two wisdoms. Why? Duality being distinctly nondual implies that nonduality is distinctly dual. Recognising that duality is none other than nonduality is called prajñā. Comprehending that nonduality is dual is called upāya. Prajñā and upāya remain a single contemplation; just as duality and nonduality remain two dharmas. Because one awakens to the fact that duality is none other than nonduality, prajñā is none other than upāya. Question: Since they are identical, how are the two wisdoms differentiated? Answer: A single contemplation has two illuminations, and therefore the provisional and real are opened up. Illuminating duality as nondual is called prajñā. Illuminating nonduality as dual is called upāya. Question: What dharmas does prajñā illuminate as nondual, and what dharmas does upāya illuminate as dual? Answer: Prajñā illuminates the inverted duality of the six destinies as nondual, and also illuminates the non-inverted duality of the buddhas and bodhisattvas as nondual. Upāya illuminates the six destinies taking the nondual to be dual, and also illuminates the buddhas and bodhisattvas manifesting duality in accord with conditions. Question: Non-inverted duality should be the duality of nonduality. How is inverted duality also the duality of nonduality? Answer: Inverting what is nondual and arbitrarily asserting it to be dual is likewise the duality of nonduality; it is merely that within inversion it naturally constitutes duality, and hence it is dual. Therefore, comprehending nonduality entails possessing both wisdoms, and the two wisdoms give birth to all worthies and sages. Vimalakīrti is born from the two wisdoms, and the two wisdoms exist because of nonduality. Hence, nonduality is the root of Vimalakīrti, which is why it is called 'establishing the root of the path.'