中觀論疏 2.26

2.26

Fifth, these very eight negations are the Dharma-gate of non-duality in the Vimalakīrti-nirdeśa. Now, the Dharma-gate of non-duality is the root of the inconceivable, as Master Sengzhao said: "Speaking of the ultimate purport of the sūtra, it is expressed through non-duality. Because the single path is pure, it is termed 'non-dual'; because the true ultimate is a standard to follow, it is termed 'Dharma'; being supremely subtle, open and unobstructed, it is designated a 'gate'. It is truly the ultimate destination of all teachings, the spiritual repository of all sages, the original intent behind Vimalakīrti manifesting illness, and the reason Mañjuśrī inquired after his health." Question: How is it known that the Dharma-gate of non-duality is itself the eight negations? Answer: When more than thirty bodhisattvas explained the non-dual Dharma, at the very beginning they stated: "Arising and ceasing are dual. Phenomena are fundamentally unarisen themselves and now do not cease. One who attains this anutpattika-dharma-kṣānti enters the Dharma-gate of non-duality." Now, this "entering the Dharma-gate of non-duality" corresponds precisely to the three characters of "Madhyamaka-śāstra" (Mādhyamika-śāstra): because it is the Dharma-gate of non-duality, it is called the "middle"; because it can give rise to contemplative wisdom, it is called "entering"; and the bodhisattvas' explanation of entering non-duality is the "treatise". However, that chapter has three stages in clarifying non-duality: first, the various bodhisattvas used provisional words to clarify non-duality, but did not yet distinguish that non-duality is wordless; second, although Mañjuśrī clarified that non-duality is wordless, he still spoke about non-duality; third, Vimalakīrti clarified that non-duality is wordless and was wordless regarding non-duality. Since non-duality has three stages, the eight negations are also like this: first, using provisional words to clarify the eight negations without yet distinguishing that the eight negations are wordless; second, clarifying that the eight negations are wordless while still speaking about the eight negations; third, clarifying that the eight negations are wordless and being wordless regarding the eight negations.