淨名玄論 1.28

1.28

Question: Above, it was said that the Path transcends the four propositions, and the supreme sage therefore observed silence. Now these three gates only illuminate nonduality, merely transcending the two propositions of existence and nonexistence, and are not the transcendence of the four; if so, their illumination of principle is not yet complete, so how can it be called the full teaching? Answer: This is simply failing to understand the words on nonduality, and thus raising the objection of incompleteness. How so? Now we distinguish that the three gates all equally transcend the four; hence there is no principle that is not roundly complete, and no teaching that is not fully realized. Question: Since they equally transcend the four, how can there be three gradations? Answer: Although they equally transcend the four, their transcendence of the four is not the same. The first gate relies on words to illuminate the transcendence of principle, not yet distinguishing that with principle transcended, words are also transcended. The next gate illuminates that principle is transcended and words are also transcended, yet still borrows words to illuminate the transcendence of both. The latter gate distinguishes that principle is transcended and words are also transcended, and the borrowing of words is furthermore transcended. Therefore, the assembly attains one transcendence, Mañjuśrī attains two transcendences, and Vimalakīrti attains three transcendences; thus there is the difference of the three gates. This is the marvelous technique for according with the profound, the essential gate for tranquilizing entanglements; although it is a single section of the sūtra, it truly encompasses all the teachings.