淨名玄論 1.68

1.68

Question: Since nonduality is the root, it should have been expounded at the very beginning; otherwise, it should only have been set forth at the end. Why is it expounded neither at the beginning nor at the end, but in the middle? Answer: Because of the desire to gather function back to the essence and to generate function from the essence, it is expounded in the middle. Gathering function back to essence refers to subsuming the initial two functions of the sūtra back into nonduality. Moreover, when Vimalakīrti spoke of duality, his original intention was to lead others to awaken to nonduality. Wishing to show the entry into nonduality from duality, he first clarified duality and only afterwards clarified nonduality. Next, from nonduality he again raised the two functions, which are the extraordinary matters in the 'Chapter on the Accumulation of Fragrance' and so forth. Not only is this sūtra like this, but all teachings are so; yet because the text of this sūtra is concise and its meaning profound, it is expounded particularly in this way. If it were expounded at the very beginning, one would only obtain generating function from essence; if expounded at the end, one would only obtain gathering function back to essence. By clarifying it in the middle, its meaning encompasses both. Furthermore, the arising of the various teachings each has its own origin. The emergence of this sūtra was occasioned by illness: unifying the six destinies, it takes ignorance and craving as their origin; subsuming the assembly of sages, it establishes great compassion as their root. In order to uproot ignorance and craving, [Vimalakīrti] feigned illness in Vaiśālī, and those who had conditions all came to inquire after his illness. He then expounded the faults and afflictions of birth and death, and the four virtues of the dharmakāya, causing them to loathe their own bodies and seek the Buddha's body—this was the intention of the initial gathering. The Buddha was in the Āmrapālī Grove assembling the multitude for him, sending an envoy to console him. Reaching the 'Chapter on Inquiring After Illness', the two illnesses were discussed: first, the illness of the bodhisattva's great compassion; second, the disease of sentient beings' ignorance and craving. Expounding these two illnesses is called expounding the Dharma gate. The 'Chapter on the Inconceivable' manifests the gate of supernatural powers. The 'Chapter on Contemplating Sentient Beings' clarifies that those who are converted are non-existent, and thus raises unconditioned great compassion. The 'Chapter on the Buddha Path' distinguishes the converted bodhisattva's unfathomable, wondrous function, running contrary to the ordinary to merge with the path. These four chapters make two pairs, neither of which yet discusses nonduality; now for the first time these two are gathered back into nonduality. Next, from nonduality, duality is once again brought forth.