維摩經義疏 5.7.1

5.7.1

一道清淨，故名不二。 真極可軌，稱之為法。 至妙虛通，謂之為門。 了悟斯理，曰為入也。 蓋是總眾教之旨歸、該群聖之淵符，淨名現病之本意、文殊問疾之所由。 所以然者，由體不二之理故有不二之觀，由不二之觀故能適化無方，適化無方令歸斯趣。 故《法華》云「究竟涅槃，常寂滅相，終歸於空。 」空即不二理也，故六道之所憑栖、眾聖於茲冥會。 問：不二既為理本，何不命初說之？ 答：經初已來所說諸法，為令悟不二，故是因教以通理。 復欲藉斯不二起於二用，故有〈香積〉等品，即因理以設教。 以在兩間說之，其得攝用歸體、從體起用，故不得命初說也。 品開為二：初說入不二法門、次明悟不二法門。 說不二法門為三：一淨名令眾人說、二眾人請文殊說、三文殊請淨名說。 三門明不二者，《玄義》之內具以釋之。 初諸菩薩俱泯於二、明乎不二，未辨不二之理無言。 次文殊明不二之理無言，而猶言於不二。 後淨名默顯不二之理無言，而能無言於不二。 此示從淺至深三門階級，而所論不二之理更無淺深也。 「爾時維摩詰謂眾菩薩言：諸仁者！ 云何菩薩入不二法門？ 各隨所樂說之」。 所以淨名不自說而命眾人說者，上賓主問答以顯二人德竟，今復欲顯諸菩薩德故各令說也。 又學者開心有地、受悟不同，或觀生滅以入真、或因有無而體寂，其塗雖殊、其會不異，故取眾人之所同，以證此經之大旨也。 「會中有菩薩名法自在說言：諸仁者！ 生、滅為二。 法本不生、今則無滅，得此無生法忍，是為入不二法門」。 此第二受命而說。 不生不滅者，可具三義：一者無性實生滅故云不生不滅，此世諦門無生滅也； 二因緣生滅即是不生不滅，此真諦門無生滅也； 三以世諦有故為生、真諦無故稱滅，非真非俗即是理實，名不生滅。 今詳經意，明後門也。 此非真俗為不二理，因悟斯理得不二觀名無生忍，稱之為入。 「德守菩薩曰：我、我所為二。 因有我故便有我所，若無有我則無我所，是為入不二法門」。 我我所亦二：一計性實我我所，如外道等； 二因緣假名我我所。 今無此二種我我所，稱為不二門。 「不眴菩薩曰」。 不眴有三：一如天眼，天眼無眴。 《涅槃經》云「乃至轉輪王，眼猶有眴，故與天帝為別」。 二愛敬佛身，諦觀不眴。 三心無塵垢，慧眼常開。 「受、不受為二」。 一約因說，凡夫取著名受，聖無取著名不受； 二約果，有漏五陰名受，無漏名不受； 三約九，不受餘二，如《毘曇》說。 今就初門也。 「若法不受則不可得，以不可得故，無取無捨、無作無行，是為入不二法門」。 若法不受者，謂心無所受著也。 本因受故有無受，既無有受亦無無受，故云亦不得也。 向不見無受可取，今亦不見可捨，故云無取無捨。 無取無捨故不作生死業，故云無作。 無作故生死緣息，生死緣息正觀亦忘，故云無行。 至此語來，有三轉意也。 「德頂菩薩曰：垢、淨為二。 見垢實性則無淨相、順於滅相，是為入不二法門。 善宿菩薩曰：是動、是念為二。 不動則無念，無念則無分別，通達此者，是名為入不二法門」。 惑心微起名為動，取相深著名為念，始終為異取耳。 今泯此二，名為不二。 「善眼菩薩曰：一相、無相為二。 若知一相即是無相，亦不取無相，入於平等，是為入不二法門」。 一相為有法也，無相謂空法也。 如柱為圓相，無圓名無相。 又空為一相，空法亦無故云無相。 今泯此二也。 「妙臂菩薩曰：菩薩心、聲聞心為二。 觀心相空如幻化者，無菩薩心、無聲聞心，是為入不二法門」。 過去行施果報，手能出無盡寶物如四流河，名曰妙臂。 或者謂聲聞心獨善、菩薩心兼濟，故今泯之，心本性空，未嘗大小。 「弗沙菩薩曰：善、不善為二。 若不起善、不善，入無相際而通達此者，是為入不二法門。

The Single Path is pure, and is therefore called "non-dual." The supreme truth is worthy of being a model, and is called "dharma." Reaching the wondrous and vacuous penetrability is called a "gate." Realising and awakening to this principle is called "entering." It comprises the ultimate purport of all the diverse teachings and encompasses the profound concord of the multitude of sages; it is the original intent behind Jingming manifesting illness, and the reason for Mañjuśrī's inquiring after his illness. Why is this so? Because by realizing the principle of non-duality, one obtains the contemplation of non-duality; because of the contemplation of non-duality, one is able to adapt and transform without fixed direction; and adapting and transforming without fixed direction causes [all beings] to return to this destination. Thus the Lotus Sūtra says: "Ultimate nirvāṇa has the characteristic of perpetual cessation, and in the end returns to emptiness." Emptiness is precisely the principle of non-duality; therefore, it is that upon which the six destinies rely, and where the multitude of sages secretly converge. Question: Since non-duality is the fundamental principle, why was it not ordered to be expounded at the beginning? Answer: The various dharmas spoken of from the beginning of the sūtra onward were meant to bring about an awakening to non-duality, which is penetrating the principle through the teaching. Furthermore, relying on this non-duality, [the Buddha] wished to give rise to dual functions; thus there are the "Fragrance Accumulation" and subsequent chapters, which means setting up the teachings on the basis of the principle. Because it is spoken in the interval between the two, it can subsume function back into essence and bring forth function from essence; therefore, it could not be spoken at the beginning. The chapter opens into two parts: first, expounding the Dharma-gate of entering non-duality; second, clarifying the awakening to the Dharma-gate of entering non-duality. Expounding the Dharma-gate of non-duality consists of three parts: first, Jingming instructs the assembly to speak; second, the assembly requests Mañjuśrī to speak; third, Mañjuśrī requests Jingming to speak. As for the three gates clarifying non-duality, they have been fully explained within the Profound Meaning. First, the various bodhisattvas all extinguish duality and clarify non-duality, but do not yet discern that the principle of non-duality is wordless. Next, Mañjuśrī clarifies that the principle of non-duality is wordless, yet still speaks of non-duality. Finally, Jingming silently manifests that the principle of non-duality is wordless, and is able to remain wordless regarding non-duality. This shows the gradation of the three gates from shallow to deep, yet the principle of non-duality being discussed is itself without shallow or deep. "At that time Vimalakīrti said to the bodhisattvas, 'Virtuous sirs, how does a bodhisattva enter the Dharma-gate of non-duality? Let each speak according to his inclination.'" The reason why Jingming did not speak himself but ordered the assembly to speak is that the question-and-answer between host and guest above had already fully revealed the virtues of the two individuals; now, wishing also to reveal the virtues of the various bodhisattvas, he had each of them speak. Furthermore, learners have their grounds for opening their minds and their receipts of awakening differ: some contemplate arising and ceasing to enter the real, while others realize quiescence on the basis of existence and non-existence. Although their paths are distinct, their convergence is no different; hence, he took what the assembly held in common to authenticate the great purport of this sūtra. "In the assembly there was a bodhisattva named Dharmamukha, who said: 'Virtuous sirs, arising and cessation are dual. Dharmas originally do not arise, and now they do not cease; obtaining this anutpattika-dharma-kṣānti is entering the Dharma-gate of non-duality.'" This is the second: receiving the instruction and speaking. "Neither arising nor ceasing" may be endowed with three meanings: first, because there is no intrinsic, real arising and cessation, it is called neither arising nor ceasing—this is the absence of arising and ceasing according to the conventional-truth gate; second, arising and ceasing through dependent origination is itself neither arising nor ceasing—this is the absence of arising and ceasing according to the ultimate-truth gate; third, because existence according to conventional truth is called arising, and non-existence according to ultimate truth is called cessation, that which is neither ultimate nor conventional is the true principle itself, and is termed neither arising nor ceasing. Now, examining the intention of the sūtra, it clarifies the latter gate. This state of being neither ultimate nor conventional is the principle of non-duality; obtaining the contemplation of non-duality through awakening to this principle is called the anutpattika-dharma-kṣānti, which is designated as "entering." "The Bodhisattva Guṇagupta said: ''I' and 'mine' are dual. Because there is an 'I', there is 'mine'. If there is no 'I', there is no 'mine'. This is entering the Dharma-gate of non-duality.'" "I" and "mine" are also twofold: first, clinging to an intrinsically real "I" and "mine," as do the non-Buddhists and others; second, the nominal "I" and "mine" of dependent origination. Now, being without these two kinds of "I" and "mine" is called the non-dual gate. "The Bodhisattva Animisa said:" Animisa (without blinking) has three meanings: first, like the divine eye, for the divine eye does not blink—as the Nirvāṇa Sūtra says: "Even a wheel-turning king's eyes still blink, and are thus distinguished from those of the heavenly lord"; second, loving and revering the Buddha's body, looking upon it intently without blinking; third, the mind being free from defilement, the wisdom eye being perpetually open. "'Apprehension and non-apprehension are dual.'" First, expounded in terms of cause: the grasping and clinging of ordinary beings is called apprehension, whereas the absence of grasping and clinging of the sages is called non-apprehension; second, in terms of effect: the tainted five aggregates are called apprehension, and the untainted are called non-apprehension; third, in terms of the nine [dharmas]: non-apprehension of the remaining two, as explained in the Abhidharma. Here it is taken according to the first gate. "'If a dharma is not apprehended, it cannot be attained; because it cannot be attained, there is neither grasping nor abandoning, neither creating nor acting. This is entering the Dharma-gate of non-duality.'" If a dharma is not apprehended, it means the mind has nothing that it receives or clings to. Originally, because there was apprehension, there was non-apprehension; since there is no apprehension, there is also no non-apprehension, so it is said that it is also not attained. Previously, one did not see a non-apprehension that could be grasped, and now one also does not see anything that could be abandoned, so it is said "neither grasping nor abandoning." Because there is neither grasping nor abandoning, one does not create the karma of saṃsāra, so it is said "neither creating." Because of not creating, the conditions of saṃsāra cease; when the conditions of saṃsāra cease, right contemplation is also forgotten, so it is said "nor acting." Coming to this phrase, there are three shifts of meaning. "The Bodhisattva Guṇakūṭa said: 'Defilement and purity are dual. Seeing the real nature of defilement, there is no characteristic of purity, and one accords with the characteristic of cessation. This is entering the Dharma-gate of non-duality.' The Bodhisattva Sunakṣatra said: '"This is movement" and "this is thought" are dual. If there is no movement, there is no thought; if there is no thought, there is no discrimination. To thoroughly penetrate this is entering the Dharma-gate of non-duality.'" The subtle arising of a deluded mind is called movement; deep clinging to grasped characteristics is called thought; they are simply distinct graspings from beginning to end. Now, extinguishing these two is called non-duality. "The Bodhisattva Sunetra said: 'The single characteristic and the uncharacterized are dual. If one knows that the single characteristic is itself the uncharacterized, and also does not grasp at the uncharacterized, entering into equality, this is entering the Dharma-gate of non-duality.'" The single characteristic refers to existent dharmas; the uncharacterized refers to empty dharmas. For example, a pillar has a round characteristic, and the absence of roundness is called uncharacterized. Furthermore, emptiness is the single characteristic, and because the dharma of emptiness is also absent, it is called uncharacterized. Now, both of these are extinguished. "The Bodhisattva Subāhu said: 'The bodhisattva-mind and the śrāvaka-mind are dual. Contemplating the characteristic of the mind as empty, like an illusion or transformation, there is neither bodhisattva-mind nor śrāvaka-mind. This is entering the Dharma-gate of non-duality.'" As the retribution for practicing generosity in the past, his hands could produce inexhaustible precious items like the four flowing rivers, so he was named Subāhu ("Wondrous Arm"). Some say that the śrāvaka-mind is only for individual good, while the bodhisattva-mind aids all; therefore, he now extinguishes them: the original nature of mind is empty, and has never been large or small. "The Bodhisattva Puṣya said: 'Wholesome and unwholesome are dual. If one gives rise to neither the wholesome nor the unwholesome, enters the limit of the uncharacterized, and thoroughly penetrates this, this is entering the Dharma-gate of non-duality.'"