淨名玄論 1.70

1.70

問：不二既攝前生後，何不自說，乃與眾共談？答：凡有十義。欲示不二，眾教同歸、千聖共轍，故命異人令同說不二。在人雖異、所悟是同，即是顯不二義。二、託人優劣，顯入有三根。三者、示惑病非一，教門不同。四、顯不二義廣，非止一法。五、示階級次第，令從淺入深。六、顯淨名入深，令尊人重法。七、將欲散席，各陳妙悟。八、上已歎淨名文殊德，今次彰大眾之德。九、明一切菩薩能說能入，小乘之流闕此二用。十、明諸菩薩與物各有因緣，顯非由一人所能化也。

Question: Since nonduality subsumes what precedes it and generates what follows it, why did [Vimalakīrti] not expound it himself, but instead discussed it jointly with the assembly? Answer: There are ten reasons in all. [First], wishing to show that nonduality is that to which the various teachings converge and the single track traversed by a thousand sages, different persons were asked to speak jointly on nonduality. Though different as persons, what they awakened to is the same; this manifests the meaning of nonduality. Second, relying on the superiority and inferiority of the persons, it shows that there are three faculties for entry. Third, it shows that the illnesses of delusion are not just one, and the teaching gates are varied. Fourth, it shows that the meaning of nonduality is vast, not limited to a single dharma. Fifth, it shows the stages and gradual progression, causing one to advance from the shallow to the deep. Sixth, it shows that Vimalakīrti's entry is profound, causing people to revere the person and venerate the Dharma. Seventh, as the assembly was about to disperse, each expressed their wondrous awakening. Eighth, having previously praised the virtues of Vimalakīrti and Mañjuśrī, next the virtues of the great assembly are made manifest. Ninth, it clarifies that all bodhisattvas are able to expound and able to enter, whereas the followers of the Small Vehicle lack these two functions. Tenth, it clarifies that the bodhisattvas each have distinct causal conditions with sentient beings, showing that conversion cannot be accomplished by a single person.