佛果圜悟禪師碧巖錄 9.17

9.17

維摩詰令諸大菩薩各說不二法門。時三十二菩薩。皆以二見有為無為真俗二諦。合為一見。為不二法門。後問文殊。文殊云。如我意者。於一切法。無言無說。無示無識。離諸問答。是為入不二法門。蓋為三十二人以言遣言。文殊以無言遣言。一時掃蕩總不要。是為入不二法門。殊不知靈龜曳尾。拂迹成痕。又如掃帚掃塵相似。塵雖去。帚迹猶存。末後依前除蹤跡。於是文殊却問維摩詰云。我等各自說已。仁者當自說。何等是菩薩入不二法門。維摩詰默然。若是活漢。終不去死水裏浸却。若作恁麼見解。似狂狗逐塊。雪竇亦不說良久。亦不說默然據坐。只去急急處云。維摩道什麼。只如雪竇恁麼道。還見維摩麼。夢也未夢見在。維摩乃過去古佛。亦有眷屬。助佛宣化。具不可思議辯才。有不可思議境界。有不可思議神通妙用。於方丈室中。容三萬二千獅子寶座。與八萬大眾。亦不寬狹。且道是什麼道理。喚作神通妙用得麼。且莫錯會。若是不二法門。雖同得同證方乃相共證知。獨有文殊。可與酬對。雖然恁麼。還免得雪竇檢責也無。雪竇恁麼道。也要與這二人相見云。維摩道什麼。又云。勘破了也。爾且道是什麼處。是勘破處。只這些子。不拘得失。不落是非。如萬仞懸崖。向上捨得性命。跳得過去。許爾親見維摩。如捨不得。大似群羊觸藩。雪竇故然是捨得性命底人。所以頌出云。

Vimalakīrti had the great bodhisattvas each speak of the Dharma-gate of non-duality. At that time, thirty-two bodhisattvas all combined the dual views—conditioned and unconditioned, the two truths of ultimate and conventional—into a single view, taking it as the Dharma-gate of non-duality. Afterward he asked Mañjuśrī. Mañjuśrī said, "As I understand it, with respect to all phenomena, there is no word and no speech, no indication and no consciousness, divorced from all questions and answers—this is the entrance into the Dharma-gate of non-duality." Because the thirty-two people used words to dispense with words, Mañjuśrī used wordlessness to dispense with words, sweeping away everything at once and wanting none of it, [taking it as] the entrance into the Dharma-gate of non-duality. Little did he know that the spiritual tortoise drags its tail, brushing away tracks only to form traces; it is also like using a broom to sweep away dust: though the dust is gone, the tracks of the broom still remain. In the end, one still must remove the footprints as before. Thereupon Mañjuśrī asked Vimalakīrti in turn, saying, "We have each spoken. Virtuous Sir, you should speak for yourself: what is the bodhisattva's entrance into the Dharma-gate of non-duality?" Vimalakīrti remained silent. If he were a lively fellow, he would never go to immerse himself in dead water. If one forms such an understanding, it is like a mad dog chasing a clod. Xuedou does not say "after a good while," nor does he say "he sat silently holding his seat"; he only goes to the urgent place and says, "What did Vimalakīrti say?" Just as Xuedou speaks this way, did he still see Vimalakīrti? Not even in a dream! Vimalakīrti was an ancient Buddha of the past; he also had a retinue, assisted the Buddha in proclaiming the teaching, possessed inconceivable eloquence, had inconceivable realms, and possessed inconceivable supernatural powers and wondrous dynamic functioning. In a room ten cubits square, it could accommodate thirty-two thousand lion throne-seats along with an assembly of eighty thousand, without being either too wide or too cramped. Now tell me: what principle is this? Can it be called supernatural powers and wondrous dynamic functioning? Do not mistakenly understand it! When it comes to the Dharma-gate of non-duality, only those who attain together and realize together can mutually attest to and know it. Only Mañjuśrī could match words with him. Even though it was like this, could he avoid Xuedou's examination and censure? For Xuedou to speak this way, he also had to meet with these two people, saying, "What did Vimalakīrti say?" and also saying, "Exposed!" Now tell me, what place was the place of being exposed? Only this bit: not bound by gain or loss, not falling into right or wrong; like a cliff of ten thousand fathoms, if above it you can give up your life and leap across, I grant that you personally see Vimalakīrti. If you cannot give it up, you are very much like a flock of sheep ramming a hedge. Xuedou was naturally a person who could give up his life, which is why he brought it out in verse, saying: