維摩經義疏 5.7

English (machine translation) 5.7

Language: English

5.7.1

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.'"

5.7.2

[…] Among the twenty-eight lunar lodges, the constellation Gui is named Puṣya; having encountered it at birth, he took his name from it. The ten wholesome deeds are wholesome, and the ten unwholesome deeds are unwholesome. If so, from an ordinary person producing the ten wholesome deeds up to the Buddha, all are wholesome; the rest are unwholesome—this encompasses all dharmas. Furthermore, conforming to the supramundane path is wholesome, which refers to the noble ones of the three vehicles; going against the supramundane is called unwholesome. All three natures of an ordinary person are unwholesome. Furthermore, seeking the Hīnayāna is unwholesome, while seeking the Mahāyāna is wholesome. Furthermore, seeking both the Lesser and Greater [vehicles] is also unwholesome; non-duality is called wholesome. Here it is spoken with respect to the initial approach.

"Bodhisattva Siṃha said: 'Guilt and merit are two. If one penetrates the nature of guilt, then it is no different from merit. One who definitively comprehends this characteristic with adamantine wisdom as being without bondage and without liberation—this is entering the gate of non-dual Dharma.'"

As for the difference between guilt and merit versus wholesome and unwholesome, their substance is one while their meanings differ. Detriment and benefit constitute wholesome and unwholesome; incurring retribution constitutes guilt and merit. Guilt and merit are mostly based on fruition: practicing wholesome deeds and obtaining the fruit of opulence is called merit; creating evil and incurring the retribution of guilt and fracture is called guilt. As for adamantine wisdom: if worldly adamantine is placed upon the mountain peak or upon level ground, it passes straight through without obstruction until it reaches the adamantine boundary, and only then does it stop. The wisdom of true reality, placed upon the mountain peak of merit or upon the level ground of guilt, passes straight through without obstruction until it reaches dharma-nature, which is identical in nature to neither guilt nor merit, and only then does it stop.

"Bodhisattva Siṃhamati said: 'Defiled and undefiled are two. If one attains the equality of all dharmas, then one does not give rise to notions of defiled and undefiled; not clinging to notions nor abiding in marklessness—this is entering the gate of non-dual Dharma.'"

When a lion crosses a river, it must cut straight across the flow; if it veers, it does not cross. This mahāsattva uses the wisdom of true reality to penetrate deeply into all dharmas and pass straight over to the other shore, hence this is borrowed for his name. The *Tattvasiddhi-śāstra* considers the mind that loses the principle and grasps at characteristics to be defiled, and the mind that attains the principle and forgets characteristics to be undefiled. The *Abhidharma* generally refers to all afflictions as defilements; their absence is non-defiled. Now, comprehending these two as non-dual is called entering the gate of non-dual Dharma.

"Bodhisattva Śuddhavimukti said: 'Conditioned and unconditioned are two. If one is free from all categories, then the mind is like empty space. One who encounters no obstruction with purified wisdom—this is entering the gate of non-dual Dharma.'"

Regarding conditioned and unconditioned: "condition" (*wei*) means to make. Apart from dharma, there are distinct four characteristics capable of making the dharma, hence it is called conditioned. Because dharma has this conditioning, it is called conditioned. The permanent dharma is unconditioned, hence it is called unconditioned. These are mutually relative as existing and non-existing. Next, regarding the four characteristics being identical to dharma: just as arising identical to dharma constitutes birth, it is therefore called conditioned. This conditioning exists identical to dharma; it is not that this conditioning exists apart from dharma. As with non-existent dharmas, it is that this conditioning is absent identical to dharma; it is not that it is absent only apart from dharma. The former is the doctrine of the *Abhidharma*, and the latter is the teaching of the *Tattvasiddhi-śāstra*; both are dual views and also non-dual.

"Bodhisattva Nārāyaṇa said: 'The mundane and the supramundane are two. The emptiness of the nature of the mundane is itself the supramundane; within them, neither entering nor exiting, neither overflowing nor dispersing—this is entering the gate of non-dual Dharma.'"

Prior to the path of seeing is called the mundane; from the path of seeing upwards is called the supramundane. Furthermore, from the perspective of ordinary persons and noble ones: having a mind that grasps at characteristics is the mundane; having a mind that does not grasp at characteristics is called the supramundane. Master [Kumāra]jīva said: "The mundane is the three realms. The supramundane refers to all untainted, conditioned path factors." Neither entering nor exiting: having no entry into saṃsāra, it is therefore called non-entering. In the mundane, there is no exiting saṃsāra and no exiting the supramundane. Where there is entering, there is exiting; where there is exiting, there must be overflowing; where there is overflowing, there must be dispersing—these are the customary reckonings within worldly convention.

"Bodhisattva Subuddhi said: 'Saṃsāra and nirvāṇa are two. If one sees the nature of saṃsāra, then there is no saṃsāra, no bondage and no liberation, neither burning nor extinguishing. One who understands in this way—this is entering the gate of non-dual Dharma.'"

Above, speaking of conditioned and unconditioned was to summarize nirvāṇa; however, since nirvāṇa is the supreme dharma among the three unconditioned dharmas, it is spoken of separately. Furthermore, conditioned and unconditioned mostly refer to the nirvāṇa of the Hīnayāna, whereas the nirvāṇa of the Mahāyāna is neither conditioned nor unconditioned; therefore it is spoken of separately.

"Bodhisattva Pratyakṣa said: 'Exhaustible and inexhaustible are two.'"

Some say: forgetting and ceasing is exhaustible; truly attaining permanence is called inexhaustible. Master [Kumāra]jīva said: "Impermanence is the initial gate of emptiness; it does not exhaust dharmas completely, hence it is called inexhaustible. Ultimate emptiness exhausts dharmas completely, hence it is called exhaustible." Master Sengzhao said: "Conditioned, illusory dharmas are impermanent, hence they are called exhaustible. The unconditioned path of true reality is permanent, hence it is inexhaustible."

"'Whether dharmas are ultimately exhaustible or inexhaustible, both are the characteristic of inexhaustibility; the characteristic of inexhaustibility is itself emptiness, and in emptiness there are no characteristics of exhaustible or inexhaustible. One who enters in this way—this is entering the gate of non-dual Dharma.'"

According to the former interpretation: "ultimately exhaustible" takes up the above meaning of exhaustible, distinguishing it from the exhaustibility of impermanent arising and ceasing, hence it is called ultimate. "Or inexhaustible" takes up the previous inexhaustible, which is the truly permanent. "Both are inexhaustible": the previous two are both empty, and the principle of emptiness is permanent, hence it is called inexhaustible. Also, because in the principle of emptiness there is no dharma that can be eliminated, it is also called empty-exhaustible. According to Master Sengzhao's explanation: if one regards the exhaustible as exhaustible and the inexhaustible as inexhaustible, both are duality. If one can awaken to the non-exhaustible characteristic of the exhaustible and inexhaustible, one enters the non-dual Dharma gate of the single emptiness.

"Bodhisattva Parigupta said: 'Self and non-self are two. The self is already unobtainable, so how could non-self be obtained? One who sees the real nature of the self no longer gives rise to duality—this is entering the gate of non-dual Dharma.'"

Being sustained by myriad wholesome deeds is called universal (*pu*); being protected by the assembly of noble ones is called guarded (*shou*).

"Bodhisattva Vidyuddeva said: 'Clarity and ignorance are two. The real nature of ignorance is itself clarity, and clarity is also not to be grasped; being free from all categories, being equal and non-dual within them—this is entering the gate of non-dual Dharma.'"

The masters of the *Daśabhūmika* say: true and false share the same substance; gathering the false forms the true, hence it is called non-dual. Just as moving water forms waves, and the waves and water share the same substance, calming the waves again forms water, which is called non-dual. Now I say this is not so. The text says "clarity is also not to be grasped"; thus both are renounced, not gathered to form [one]. If one awakens to the real nature of ignorance, this is precisely renouncing clarity, hence it is called non-dual. If one sees clarity and ignorance, that is precisely ignorance; therefore we know that clarity is also not to be grasped.

"Bodhisattva Priyadarśana said: 'Form and the emptiness of form are two. Form is itself emptiness, not that form ceases and becomes empty; the nature of form is inherently empty. In this way, sensation, perception, volition, and consciousness, and the emptiness of consciousness, are two. Consciousness is itself emptiness, not that consciousness ceases and becomes empty; the nature of consciousness is inherently empty. One who thoroughly penetrates within them—this is entering the gate of non-dual Dharma.'"

5.7.3

To speak of the non-duality of emptiness and form does not mean that neither emptiness nor form is termed non-dual, but only clarifies that emptiness and form have no dual substances, and therefore it is called non-dual. 'Form is emptiness' sets forth the Great Vehicle's non-duality of emptiness and form. 'Emptiness is not the extinction of form' distinguishes [this from] what ordinary people perceive. Ordinary people do not comprehend; they hold that form is extinguished and destroyed, and only then is it empty. Therefore it is now clarified that it is not after form is extinguished that it is empty. 'The nature of form is inherently empty' distinguishes [this from] the doctrine of the Lesser Vehicle. Just as the water in a mirage is by nature inherently empty, and does not require separating the four subtle components to take away the water element before it is empty. 'The bodhisattva Prabhāketu said: "The differentiation of the four elements and the differentiation of the space element are two. The nature of the four elements is the nature of space. Just as the prior limit and the posterior limit are empty, so too is the middle limit empty. To be able to know the nature of the elements in this manner is to enter the dharma door of non-duality."' The four kinds are the four great elements, and the space element refers to the great element of space. Because each of these five possesses great power, they are called 'great'. Being the causes that form sentient beings, they are designated 'seeds' [elements]. Moreover, with respect to these five matters, their kinds and distinctions are not the same, so they are designated 'seeds'. The existence of the four elements being not different from the space element is called entering the dharma door of non-duality. Therefore it says 'without three limits': the space element has no three limits, and since the four elements are identical to emptiness, they likewise have no three [limits]. 'The bodhisattva Mativiśeṣa said: "Eye and form are two. If one knows the nature of the eye, one is neither greedy, nor hostile, nor deluded regarding form; this is called quiescence. Likewise, ear and sound, nose and fragrance, tongue and taste, body and touch, mind and mental phenomena are two; if one knows the nature of the mind, one is neither greedy, nor hostile, nor deluded regarding mental phenomena; this is called quiescence. Abiding peacefully therein is to enter the dharma door of non-duality."' Seeing eye and form as two, one therefore generates the three poisons; thus, toward pleasing forms one generates greed, toward repulsive forms one produces hostility, and toward forms neither pleasing nor repulsive one gives rise to ignorance. If one knows the root is empty, one does not generate the three poisons. Just as the four great elements constitute the eye, there is no single substance of the eye. Because the single substance of the eye does not exist, it is therefore said that there are no four great elements; thus one knows there is no eye. With what would one see forms to generate the three poisons? Nor is it that by making this contemplation form becomes empty, for lacking self-nature, there is no form. 'The bodhisattva Akṣayamati said: "Giving and dedication toward omniscience are two. The nature of giving is the nature of dedication toward omniscience. Likewise, morality, patience, diligence, meditation, and wisdom, and their dedication toward omniscience are two; the nature of wisdom is the nature of dedication toward omniscience. Entering into the single mark among them is to enter the dharma door of non-duality."' Giving is the cause and omniscience is the fruit, meaning that cause and fruit are two. When dedicating cause toward fruit, both cause and fruit are empty; this is called non-duality. Moreover, turning cause into fruit is called non-duality. Just as when in the bodhisattva's mind it is called prajñā, while upon reaching the Buddha's mind it turns into sarvajñā; thus there are not two distinct kinds, and one knows they are non-dual. 'The bodhisattva Gambhīramati said: "Emptiness, signlessness, and wishlessness are two. Emptiness is signlessness, and signlessness is wishlessness. If there are emptiness, signlessness, and wishlessness, then there is no mind, intellect, or consciousness. Regarding one door of liberation to be the three doors of liberation is to enter the dharma door of non-duality."' This refutes the adherents of the Lesser Vehicle, who hold that the three emptinesses belong to the sixteen aspects of practice and have distinct substances. Now, in terms of object and cognition, the three doors are entirely of one substance. Discussing non-duality in terms of the object: there is only the single true mark, which is divided into three according to its meaning, having no three separate substances; hence it is called non-dual. In terms of contemplation: there is only the single right contemplation, which, because it is free from the three attachments, is termed three, yet truly has no three substances. 'There is also no mind, intellect, or consciousness': the former exhausts the cognitive objects, and this now puts an end to contemplation. 'The bodhisattva Śāntendriya said: "Buddha, Dharma, and Saṅgha are two. The Buddha is the Dharma, and the Dharma is the Saṅgha. These Three Jewels are all marked by the unconditioned, equal to space; all dharmas are likewise. To be able to practice in accordance with this is to enter the dharma door of non-duality."' This clarifies the doctrine of the Three Jewels of a single substance, and hence they are non-dual. Yet the Three Jewels of a single substance are distinguished in three places: First, as when the three are complete upon the single Buddha fruit: the sense of awakening is the Buddha, that which can serve as a model is called the Dharma, and the sense of harmony is the Saṅgha; this applies generally to both the Great and Lesser Vehicles and the Abhidharma. Second, the Three Jewels are all universally empty; this also applies generally to both the Great and Lesser Vehicles, but is not found in the Abhidharma. Third, the Three Jewels of a single substance exists only in the Great Vehicle. Question: What is meant by the single Buddha? Answer: The text of the Mahāparinirvāṇa Sūtra is varied. If based on the meaning of nirvāṇa, the Three Jewels all take nirvāṇa as their substance. Thus the sūtra says: 'The bodhisattva contemplated: "How are the three matters of a single substance with me?" The Buddha himself explained: "I declare that the three matters are the Great Nirvāṇa."' Hence they are called of a single substance. If discussing the Three Jewels based on Buddha-nature, the Three Jewels alike take Buddha-nature as their substance; therefore the sūtra says: 'Such three refuges are my nature.' If clarifying the Three Jewels in terms of the ultimate truth, the Three Jewels alike use the ultimate truth as their substance; thus the sūtra says: 'If one can contemplate the Three Jewels, they are permanently abiding and identical to the ultimate truth.' If clarifying the Three Jewels in terms of permanence, they alike take permanence as their substance; hence the sūtra says: 'Nor do I declare that there is no distinction among the Buddha, the Dharma, and the Saṅgha; I declare only that they are distinguished by being permanently abiding.' These are all spoken in accordance with specific meanings without mutual contradiction. Now, this passage's clarification that the Three Jewels have no different substances is precisely based on their sharing the same unconditioned nature; therefore they are called non-dual. 'The bodhisattva Apratihata-citta said: "Body and the destruction of the body are two. The body is the destruction of the body. Why is this? One who sees the true mark of the body does not give rise to seeing the body or seeing the destruction of the body. The body and the destruction of the body are without duality and without discrimination; not being startled and not being terrified therein is to enter the dharma door of non-duality."' This refutes the Lesser Vehicle's two doctrines of nirvāṇa with remainder and without remainder. 'Body' refers to the body of the five aggregates, and 'destruction of the body' is nirvāṇa. The body is inherently unborn; what is there now to be destroyed? Being unborn and unceasing, they are therefore non-dual. 'Not being startled and not being terrified': upon first hearing this, Lesser Vehicle adherents are startled; wondering at and enduring this principle, they become terrified. When dharmas arise, emptiness arises; when they cease, emptiness ceases. How could the existence of the body and the demise of the body be different, such that one would harbor startle and fear therein? 'The bodhisattva Suviśuddha said: "Physical, verbal, and mental karma are two. These three karmas are all marked by non-action. The mark of non-action of the body is the mark of non-action of speech; the mark of non-action of speech is the mark of non-action of mind. The mark of non-action of these three karmas is the mark of non-action of all dharmas. To be able to accord with such wisdom of non-action is to enter the dharma door of non-duality."' Some may think that the three karmas each have their own activities, and hence call them different. The three karmas are fundamentally empty and share the mark of non-action; this is called non-duality. 'The bodhisattva Puṇyakṣetra said: "Meritorious action, non-meritorious action, and unshakeable action are two."

5.7.4

The real nature of the three activities is emptiness, and in emptiness there are no meritorious activities, no demeritorious activities, and no immovable activities. Not giving rise to anything in regard to these three activities is entering the Dharma door of non-duality.’ The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: ‘Practicing the ten unwholesome actions brings retribution in the three destinies; this is demeritorious activity. Practicing the path of the ten wholesome actions leads to rebirth as humans or devas in the desire realm; this is called meritorious activity. Cultivating the four dhyānas and so forth leads to rebirth in the form and formless realms; this is called immovable activity.’ The text of the Tattvasiddhi-śāstra states: ‘From the desire realm up to the third dhyāna is called meritorious activity. From the fourth dhyāna up through the formless realm is called immovable activity. Because from the fourth dhyāna onward one is no longer moved by the three disasters or the four feelings, it is called immovable.’ Not giving rise to the three activities is entering the gate of the real mark; this is called non-duality. ‘Bodhisattva Padmavyūha said: “Duality arises from the self. One who sees the real mark of the self does not give rise to dual dharmas; if one does not abide in dual dharmas, there is no consciousness and nothing to be cognized; this is entering the Dharma door of non-duality.”’ It is because of the self that there is an ‘other,’ which is how dual designations arise. When one sees the real mark of the self, then the consciousness of ‘other’ and ‘self’ has no way to arise. ‘Bodhisattva Guṇagarbha said: “Notions of attainment constitute duality. If there is no attainment, then there is neither grasping nor rejecting; absence of grasping and rejecting is entering the Dharma door of non-duality.”’ Attaining a self within and grasping marks without is why it is called duality. When interior and exterior are both empty, it is called non-duality. ‘Bodhisattva Candrottara said: “Darkness and light constitute duality. Where there is neither darkness nor light, there is no duality. Why is this? Just as upon entering the absorption of the cessation of sensation and perception there is neither darkness nor light, so too is the characteristic of all dharmas. Entering this with equanimity is entering the Dharma door of non-duality.”’ When the followers of the two vehicles enter the absorption of cessation, seeing and hearing are forgotten externally, and consciousness and cognition are extinguished internally; though days and nights elapse, they are unaware of darkness or light. This is used as an analogy for the bodhisattva having no mind toward light and darkness. Question: When one enters the absorption of cessation, all mind is absent; why does it specifically say ‘cessation of sensation and perception’? Answer: Sensation cultivates the various dhyānas, and perception generates the formless [attainments]; entering the absorption of cessation specifically extinguishes the minds of the upper two realms, which is why it specifically speaks of perception and sensation. Furthermore, sensation mostly gives rise to attachment, and perception mostly gives rise to views; since they are the root of faults, they are specifically spoken of. ‘Bodhisattva Ratnamudrāhasta said: “Delighting in nirvāṇa and not delighting in the worldly constitute duality. If one does not delight in nirvāṇa and does not abhor the worldly, then there is no duality. Why is this? If there is bondage, then there is liberation; if there is fundamentally no bondage, who would seek liberation? Where there is neither bondage nor liberation, there is neither delight nor abhorrence; this is entering the Dharma door of non-duality.”’ The Avataṃsaka Sūtra states: ‘Saṃsāra is not disordered, so why abhor it? Nirvāṇa is not quiescent, so why delight in it?’ ‘Bodhisattva Cūḍāmaṇirāja said: “The correct path and the erroneous path constitute duality. One who abides in the correct path does not discriminate between what is erroneous and what is correct; being free from these two is entering the Dharma door of non-duality.”’ The eightfold wrong path is the erroneous path, and the eightfold noble path is the correct path. Furthermore, the views of the Hinayāna are the erroneous path, and the true contemplation of the Mahāyāna is the correct path. For one with the correct view in the sūtra, one sees neither error nor correctness; being neither erroneous nor correct is only then called correct. As for one who abides in the ‘correct path’, seeing that outside the erroneous there is the correct, and outside the correct there is the erroneous—whether erroneous or correct, all of it is termed erroneous. ‘Bodhisattva Tiṣya said: “The real and the unreal constitute duality. One who truly sees does not even see the real, much less the unreal. Why is this? It is not seen by the physical eye, but by the wisdom eye; yet this wisdom eye has neither seeing nor non-seeing; this is entering the Dharma door of non-duality.”’ The real mark is the real, and the illusory is the unreal; one who awakens to the real mark does not see the real, much less the unreal. Since what is seen is neither real nor unreal, that which sees is also neither seeing nor non-seeing. Though it is neither real nor unreal, we provisionally use words to call it real; though it is neither seeing nor non-seeing, we also forcefully designate it as seeing. Thus the object and contemplation appear distinctly, yet object and wisdom are both tranquil. ‘When the bodhisattvas had each spoken in this way, they asked Mañjuśrī: “What is the bodhisattva’s entering the Dharma door of non-duality?” Mañjuśrī said: “As I see it, to have no words and no explanations, no demonstrations and no cognitions with respect to all dharmas, leaving behind all questions and answers—this is entering the Dharma door of non-duality.”’ This second [section] is the bodhisattvas asking Mañjuśrī to speak of non-duality. First is the request, next is the exposition. The sūtra has three clauses: first, both two truths are spoken; second, neither of the two truths is spoken; third, the conventional truth is spoken and the ultimate truth is not spoken. Here it refers to the latter two gates. The preceding thirty-one persons all involved six things: vocal sound as speech; using speech to reveal the non-dual Dharma as exposition; revealing the non-dual Dharma and adapting to the listeners as demonstration; causing the audience to awaken and understand as cognition; Jingming’s request to speak as questioning; and the bodhisattvas’ response on non-duality as answering. These all use speech to shatter dharmas, but have not yet silenced the speech that shatters dharmas. Mañjuśrī wished to silence and eliminate the speech that eliminates dharmas, which is why he showed the absence of these six things. ‘Thereupon Mañjuśrī asked Vimalakīrti: “We have each spoken; virtuous one, you should speak of what is the bodhisattva’s entering the Dharma door of non-duality.” Then Vimalakīrti remained silent, without a word.’ This third [section] is Mañjuśrī asking Jingming to speak of non-duality. First is the request, next is the response, and third is the praise. The bodhisattvas discarded dharmas by means of words; Mañjuśrī borrowed words to discard words; Jingming by his silence discarded Mañjuśrī’s borrowed words. The principle of non-duality is indeed identical, yet their attainments have differences of depth. ‘Mañjuśrī sighed with praise, saying: “Excellent, excellent! Even to the point of having no letters or speech—this is truly entering the Dharma door of non-duality.”’ This third [section] is Mañjuśrī’s praise. Since Jingming showed it silently, Mañjuśrī should also have received it silently; yet for the sake of awakening the assembly of that time, he resorted to words to praise its excellence. Furthermore, to reveal that silence does not impair speech, he used speech to praise silence. ‘When this Dharma door of entering non-duality was preached, five thousand bodhisattvas in this assembly all entered the Dharma door of non-duality and attained the forbearance of the non-arising of dharmas.’ This second [part shows that] five thousand bodhisattvas attained entry into the Dharma door of non-duality.

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維摩經義疏 — Classical Chinese