大乘義章 1.92

1.92

第二辨相。此不二門，是法界中一門義也。門別雖一，而妙旨虛融義無不在。無不在故，一切諸法悉是不二。諸法皆是，豈有所局？但《維摩》中且約三十三人所辨以彰其異。所辨雖異，要攝唯二：一遣相門，二相雙遣名為不二，非有所留。二融相門，二法同體名為不二，非有所遣。遣相門中，曲復有三：一就妄情所取法中相對分二，翻除彼二，故名為不二。如《維摩》說「我我所二，因有我故，使有我所；若無有我，則無我所。是為不二。」如是等也。二情實相對以別其二，翻對此二名為不二。是義云何？據情望實，情外有實，將實對情，說之為二；據實望情，情本不有，情既不有，實亦亡對，故云不二。如《維摩》說「實不實二。其實見者尚不見實，何況非實？」如是等也。三唯就實，離相平等名為不二。是義云何？就實論實，由來無異，異既不有，一亦亡對，故曰不二。維摩默顯，義應當此。遣相如是。融相門中，義別亦三：一就妄情所起法中義別分二，二法同體名為不二。如經中說「無常即苦，苦即無常。」是苦無常同體無別，名為不二。如是一切。二真妄兩別名之為二，相依不離名為不二。如《維摩》說「明無明二。無明性即是明，名為不二。」如是一切。三就真中義別分二，二法同體名為不二。於此門中，曲分有四：一直就真體隨義分二，如來藏中具過無量恒沙佛法，彼法同體，名為不二。又如經說「空即無相，無相即無願。」名為不二。如是等也。二就真中體用分二，如依真心緣起，集成生死涅槃。用不離體，體用虛融，名為不二。如經中說「佛性如來，無二無別。」如是等也。三就真體所起法中相別分二，如經中說「佛性之性與不善，俱名為無明。無明與善法，俱名之為明。」如是等輩，彼二同依一佛性體，名為不二。故《涅槃》云「明與無明生於二相，智者了達其性無二，無二之相即是實性。」如是等也。又如經說「一實諦中開分二諦，二即一實。」亦當此門。四就真性所起法中相別分二，如依佛性緣起，集成一切行德，德別名二。於彼德中，門別相即，名為不二。如《維摩》說「佛法眾三，佛即是法，法即是眾，名為不二。」如是等也。不二雖眾，要不出此。言其入者，義別有四：一就信明入，於此不二信順不違，故名為入。二就解說入，於此不二解觀相應，名之為入。三就行論入。依定照見，明了現前，不見二相可以住中，名入不二。不見二相即是止也，明了不二是其觀也。四就證辨入，亡情契實，名之為證。於得證時，不見如外有心能證。既無有心，寧復心外有如可證？不見能證，妄想不行；不見所證，虛偽不起。如不離心、妄想不行，心不離如、如心不異，是即真名入不二門。入不二義，辨之略爾。

Second, distinguishing the characteristics. This gate of non-duality is the meaning of one gate within the dharmadhātu. Although the distinction of the gate is one, its wondrous import is open and interfused, with its meaning being nowhere absent. Because it is nowhere absent, all dharmas are completely non-dual. Since all dharmas are it, how could it be restricted? But in the Vimalakīrti[-nirdeśa], its differences are revealed provisionally in terms of what was explained by thirty-three persons. Although what was explained differs, in summary it is just two: first, the gate of dismissing characteristics, where two characteristics are both dismissed and this is called non-dual, leaving nothing behind; second, the gate of interfusing characteristics, where two dharmas are of the same essence and this is called non-dual, without anything being dismissed. Within the gate of dismissing characteristics, there are again three subdivisions: 1. Relative to the dharmas grasped by deluded sentiment, they are differentiated into two, and reversing and eliminating those two is therefore called non-dual. As the Vimalakīrti says: "'Self' and 'belonging to self' are two. Because there is a self, there comes to be what belongs to self; if there is no self, then there is nothing belonging to self. This is non-duality." And so forth. 2. Sentiment and reality are opposed to distinguish the two, and reversing this duality is called non-dual. What does this mean? Basing oneself on sentiment to view reality, there is reality outside of sentiment; taking reality to oppose sentiment, it is spoken of as two. Basing oneself on reality to view sentiment, sentiment originally does not exist; since sentiment does not exist, reality also loses its counterpart, and hence it is said to be non-dual. As the Vimalakīrti says: "'Real' and 'unreal' are two. One who truly sees does not even see the real, how much less the unreal?" And so forth. 3. Solely with respect to reality, being free from characteristics and equal is called non-dual. What does this mean? Discussing reality with respect to reality, from the beginning there has been no difference; since difference does not exist, unity also loses its counterpart, and hence it is called non-dual. Vimalakīrti's silent manifestation should correspond in meaning to this. Such is dismissing characteristics. Within the gate of interfusing characteristics, the meaning is also differentiated into three: 1. In terms of the dharmas arisen from deluded sentiment, they are differentiated into two by meaning, and the two dharmas being of the same essence is called non-dual. As the sūtra says: "Impermanence is precisely suffering, and suffering is precisely impermanence." These, suffering and impermanence, being of the same essence without difference, is called non-dual. Everything is like this. 2. The true and the deluded being distinct is called two; their relying on each other without separation is called non-dual. As the Vimalakīrti says: "'Luminescence' and 'ignorance' are two. The nature of ignorance is precisely luminescence; this is called non-duality." Everything is like this. 3. Within the true, they are differentiated into two by meaning, and the two dharmas being of the same essence is called non-dual. Within this gate, there are four subdivisions: (1) Directly in terms of the true essence, it is differentiated into two according to meaning: the tathāgatagarbha contains Buddha-dharmas exceeding the immeasurable sands of the Ganges; those dharmas being of the same essence is called non-dual. Again, as the sūtra says: "Emptiness is precisely signlessness, and signlessness is precisely wishlessness"; this is called non-dual. And so forth. (2) In terms of essence and function within the true, they are differentiated into two: as when, relying on the dependent origination of the true mind, saṃsāra and nirvāṇa are established together. Function does not depart from essence, and essence and function are openly interfused; this is called non-dual. As the sūtra says: "Buddha-nature and the Tathāgata are neither two nor distinct." And so forth. (3) In terms of the dharmas arisen from the true essence, they are differentiated into two by characteristics: as the sūtra says, "The nature of Buddha-nature together with unwholesomeness is called ignorance. Ignorance together with wholesome dharmas is called luminescence." For such things as these, the two together rely on the single essence of Buddha-nature, which is called non-dual. Hence the Nirvāṇa [Sūtra] says: "Luminescence and ignorance give rise to two characteristics; the wise person completely understands that their nature is not two; the characteristic of non-duality is precisely the true nature." And so forth. Again, as the sūtra says: "Within the one real truth, two truths are distinguished; the two are precisely the one real"; this also corresponds to this gate. (4) In terms of the dharmas arisen from the true nature, they are differentiated into two by characteristics: as when, relying on the dependent origination of Buddha-nature, all practices and virtues are established together, the distinctions among virtues being called two. Among those virtues, their distinct gates are mutually identical, which is called non-dual. As the Vimalakīrti says: "Buddha, Dharma, and Saṅgha are three: Buddha is precisely Dharma, and Dharma is precisely Saṅgha; this is called non-duality." And so forth. Although the non-dualities are numerous, in summary they do not go beyond these. As for speaking of "entering," the meaning is differentiated into four: 1. Explaining entering in terms of faith: having faith in and according with this non-duality without contravening it is therefore called entering. 2. Explaining entering in terms of understanding: with respect to this non-duality, understanding and contemplation corresponding is called entering. 3. Discussing entering in terms of practice: relying on samādhi to illuminate and see, clearly present before one, not seeing dual characteristics in which one can abide, is called entering non-duality. Not seeing dual characteristics is precisely śamatha; clearly illuminating non-duality is its vipaśyanā. 4. Distinguishing entering in terms of verification: obliterating sentiment and tallying with reality is called verification. At the time of attaining verification, one does not see that outside suchness there is a mind capable of verifying. Since there is no mind, how could there still be a suchness outside the mind that can be verified? Not seeing what is capable of verifying, false thoughts do not function; not seeing what is verified, falsity does not arise. Suchness does not depart from the mind and false thoughts do not function; the mind does not depart from suchness, and suchness and mind are not different—this is truly named entering the gate of non-duality. The meaning of entering non-duality is thus distinguished in brief.