淨名玄論 5.13

5.13

問：不二法門云何則一乘耶？答：不二之理則是一乘本，由體不二之理故生不二之觀，依不二觀能導引眾行出於生死、到彼薩雲。故《十二門論》云「大分深義，所謂定空」也。以通達是義，則通達大乘，具六波羅蜜，無所障礙。問：不二之理通為三乘之本，豈但一乘本耶？答：理既無二，乘豈三哉？但唱此言，則知歸一。又尚明常住，豈未顯一乘？故知《淨名經》亦具五二智。《法華》具五者，〈方便品〉云「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」昔涅槃非真滅，今涅槃為真滅，則昔無涅槃非真常，今涅槃為真常。天親之論釋〈壽量品〉，具明三身，化身有始有終、報身有始無終、法身無始無終，故知具有常無常義。又若一乘之果猶是無常，則果同灰斷，云何得因異聲聞？故有常無常二智。〈安樂行品〉明知一切法空如實相則是實慧，知因緣生謂方便慧，亦具空有二慧。歎聲聞德，猶依小乘，故知亦有三藏二智。《涅槃》具五，不復待言。

Question: How is the Dharma gate of nonduality the one vehicle? Answer: The principle of nonduality is the root of the one vehicle. Because one realizes the principle of nonduality, nondual contemplation arises; relying on nondual contemplation, one can guide the myriad practices to emerge from saṃsāra and arrive at that sarvajñatā. Hence the Dvādaśanikāya-śāstra states: "The profoundly vast meaning is what is called definite emptiness." Because one penetrates this meaning, one penetrates the Great Vehicle, is equipped with the six pāramitās, and is without obstruction. Question: The principle of nonduality is universally the root of the three vehicles; how could it be the root only of the one vehicle? Answer: Since the principle is nondual, how could the vehicle be three? Merely uttering these words, one knows they return to the one. Furthermore, it even clarifies eternal permanence; how could it not reveal the one vehicle? Hence we know that the Vimalakīrti Sūtra also contains the five [pairs of] two cognitions. As for the Lotus [Sūtra] containing all five: the "Expedient Means Chapter" states, "Though I preach nirvāṇa, / it is not true extinction. / All phenomena from their origin / are ever of the mark of quiescent extinction." The former nirvāṇa was not true extinction, while the present nirvāṇa is true extinction; thus, what formerly had no nirvāṇa was not truly permanent, while the present nirvāṇa is truly permanent. Vasubandhu's treatise, commenting on the "Fathoming the Lifespan Chapter", fully clarifies the three bodies: the nirmāṇakāya has a beginning and an end; the saṃbhogakāya has a beginning but no end; the dharmakāya has no beginning and no end. Hence we know that it fully possesses the meaning of permanence and impermanence. Moreover, if the fruit of the one vehicle were still impermanent, the fruit would be identical to annihilation into ashes; how could the cause differ from the śrāvaka? Therefore it has the two cognitions of permanence and impermanence. The "Practices of Ease and Bliss Chapter" clarifies that knowing all phenomena to be empty as dharmatā is real wisdom, while knowing them to arise from causes and conditions is called expedient wisdom; it also contains the two wisdoms of emptiness and existence. Praising the virtues of the śrāvakas still relies on the Small Vehicle; hence we know that it also has the two cognitions of the Tripiṭaka. That the Nirvāṇa contains all five needs no further comment.