淨名玄論 1.52

1.52

Question: If the Way transcends the catuṣkoṭi and the supreme Sage is thereby deeply silent, then it is neither conventional nor ultimate, neither dual nor nondual. Why now distinguish nonduality? Answer: Conventional names and marks are used within that which is free of names and marks. Not knowing how to designate it, we arbitrarily name it 'nondual.' Question: Since it is neither dual nor nondual, why not arbitrarily name it 'dual' instead of 'nondual'? Answer: Those who have lost the Way mostly cling to dualistic views. In order to eliminate these two, we arbitrarily name it nondual, and do not arbitrarily name it dual. Question: Quelling which two views do we arbitrarily name it nondual? Answer: We wish to explain that all sentient beings are fundamentally Buddhas. To reveal this nonduality and eliminate the two views, we explain nonduality. Therefore a sūtra states, 'Mind, Buddha, and sentient beings—these three are without distinction'; and 'Contemplating the dharmatā of the body, contemplating the Buddha is also like this.' The *Nirvāṇa Treatise* says, 'Sentient beings are precisely the Buddha, hence named honey.' The *Treatise on Correct Contemplation* says, 'Saṃsāra and nirvāṇa originally have no two limits.' These are indeed the fine ford of the Vaipulya teachings and the essential technique for returning to the source. That great beings arise in the world lies in this single gate.