淨名玄論 7.37

7.37

次明雖有四會而文有三。從初品至〈佛道品〉，明二法門。次〈不二法門品〉明不二法門。三〈香積〉竟經，還明二行。初明淨土及法身因果，為欲開非因非果，故收因果歸乎不二。次從不二還起二用。如此二不二、不二二，並是因緣義。由不二故二、由二故不二，此是二不二，名為不二二。由二不二故非不二、不二二故非二，故非二非不二，蹤跡莫尋，故名不思議。佛菩薩住此不思議，故非二非不二而能二能不二。雖能二能不二，未曾二不二，故二不二無礙，名為解脫也。就因果明收入出用既爾，疾不疾權實思議不思議亦然。明思議不思議者，為欲顯非思議非不思議不二義耳。至道既非思議，豈是不思議耶？故《華嚴》云「勇猛懃精進正念，思發於思，亦不思思，法寂滅故。」以非思議非不思議，能思議能不思議，故明出用義也。

Next, it is explained that although there are four assemblies, the text has three [divisions]. From the first chapter to the “Chapter on the Buddha Way”, it explains the dual Dharma gates. Next, the “Chapter on the Dharma Gate of Nonduality” explains the Dharma gate of nonduality. Third, from “Sarvagandhasugandhā” to the end of the sūtra, it returns to explaining dual practices. First, it explains the causes and results of the pure land and the dharmakāya; in order to reveal what is neither cause nor result, it subsumes cause and result into nonduality. Next, from nonduality it again gives rise to dual functions. Such duality-nonduality and nonduality-duality are both the principle of dependent origination. Because of nonduality there is duality; because of duality there is nonduality: this is duality-nonduality, called nonduality-duality. Because of duality-nonduality, it is not nondual; because of nonduality-duality, it is not dual. Therefore, it is neither dual nor nondual; its traces cannot be tracked, so it is called inconceivable. Buddhas and bodhisattvas abide in this inconceivability; therefore, being neither dual nor nondual, they can be dual and can be nondual. Although they can be dual and can be nondual, there has never been duality or nonduality; hence, duality and nonduality are unobstructed, which is called liberation. Since this is so regarding cause and result in terms of subsumption and active arising, the same is true of illness and non-illness, provisional and real, conceivable and inconceivable. The explanation of conceivable and inconceivable is precisely to reveal the nondual meaning of neither conceivable nor inconceivable. Since the supreme Way is not conceivable, how could it be inconceivable? Therefore the Avataṃsaka says: “With vigorous and diligent right mindfulness, thought arises from thought, yet one does not think of thought, because dharmas are quiescent.” Because it is neither conceivable nor inconceivable, it can be conceivable and can be inconceivable; therefore the meaning of active arising is explained.