維摩義記 1.19

1.19

此品廣上實知不二是第一義。空理能通十地行到寂滅菩提故名不二法門。亦可。以生滅等法為入不二法門。又明甚深之理。自非詳辨無以得顯。欲令隨緣說之。生滅二性解生滅無決定性。得無生法忍。是為入不二法門。入者解也。但執情不聞所明理。一德首所計。妙主常我身及萬法我所。我既無性。其所安在。受不受者。取相不取相。亦如毘曇受心不受心。無取無捨者。無取捨之定性。無作者無受起作之性。無行無受心之行。若悟法本空二俱無性無得無行。是為入不二法門。德頂計。垢淨為二者。有為穢等為垢。穢滅事盡。名盡為淨。垢性既無。淨性安在。一順於不二之滅。是為入不二法門。動念為二者。惑心微起名動。是識陰想染著名念。是想陰為二。無動無識。在於根無念。無一相念。假名法無分別者。無識想分別假實之法。解二性空。即入不二法門。計一相是有無相為無。或者聞一取一空相。聞無則著無相。故為二也。二俱無性故言一相即無相。計罪福果為二。罪果名縛。福果名解。計。世間三界是有漏也。出世間是無漏法也。出本由於入生死。無生死之入故無出也。潘胡本名流亦名聚。生死流聚之法。亦無無漏能散滅之法。計。生死涅槃果為二。縛與解生死之別名。滅與解脫涅槃之異稱。此二無性故空計盡不盡為二者。解云有為。空有法名盡。實相空法湛然不盡。以盡為盡相。不盡為不盡相。是為二。若悟盡不盡俱盡。即不二法門。萬善所持眾聖所護名著守。妄見有我。解則無我。非別有無我法。我本無決定性。豈況有我無我法也。計。無明癡明解為二。無明性空。與明不異。空平等中不見明可取。取捨兩亡是名不二之謂也。計。色空為二。色即空。不待色滅然後復空。見色異空者為二。計。佛法中四大對外道中五大為二。作中最勝名大。所以但言空種明種類。有此五眾生之所由生名種。三際中求其二性不可得。即入不法門。計。眼色為二。解眼性空。亦知色無定性。若悟六情空。六塵亦空。三毒亦無計。布施心迴此布施向佛之心為二。遍對六度皆二。計。三空性對相對為二。其三性空即一解脫。俱是無緣名一解脫。亦無能緣之識言。計三寶。解云無相真知佛寶也。實相法為法寶也。修無為道為僧寶者。品相雖異皆無為相也。計。身滅為二。身是五受陰。滅身是涅槃。又云。身生時空。身滅時空。存亡無性。何所擢也。計。三業異空異為二。其三雖殊無作一也。諸法之主本於三業。三業既無。誰作諸法。計三行業。欲界善業能得樂果。行十不善道能得苦歟。色無色界行名不動行。計。我有所起為二。因有我故有彼法。見我實性不可得。我之所作所識所起無由而生。計。有能得是我所得相是法為二。今明無我得於相誰取誰捨。計。晝夜為二。今明解晝夜性空。如二乘入滅定六根都癡。雖逕晝夜不竟晦明之異。計。樂涅槃心不樂世間心為二。世間是縛。涅槃是解。世間性空故無縛。何所厭。涅槃空故無解。何所樂。明知樂厭之心亦空。計。真諦是實世諦不實為二。實見即是見實者言見實諦。正以無為見尚無見實之心。何況非實法中有可見之性。所以是實見而云不見者何。亦得言。所以不見此非實法者何。無明實性是惠眼之境。非肉眼所見。明惠照無為見故。雖見而不存見。故言惠眼不見不實之境名不見。無此不實之性可得。故言無不見。文殊言。無言無辨無說無示無異相說善不善。又云。上諸人所得雖同而所因異。且宣明法相不明無言。今文殊總眾家以開二法之門。宣言法相不惜言於法。斯之為言宣也。方之靜默踰亦有焉。維摩默然真會其宗矣。有言於無言未若無言矣。上諸菩薩唱於法相。文殊言宣。淨名無言。此三明宗雖同精麁有異。是以後於無言也。

This chapter expands upon what precedes: truly knowing non-duality is the supreme truth. The principle of emptiness can lead the practices of the ten grounds to quiescent bodhi; hence it is called the Dharma-gate of non-duality. Alternatively, dharmas such as arising and ceasing serve as the entry into the Dharma-gate of non-duality. Furthermore, it clarifies the profound principle: unless examined in detail, it cannot be revealed; [Vimalakīrti] wishes them to explain it according to conditions. Arising and ceasing are of two natures; understanding that arising and ceasing have no determinate nature, one attains anutpattika-dharma-kṣānti. This is entering the Dharma-gate of non-duality. 'Entering' means understanding. But feelings of attachment do not listen to the principle that is clarified. First, Guṇagarbha posits: The wondrous Lord, the permanent self, is my body, and all dharmas are what belong to me. Since the self has no nature of its own, where does what belongs to it reside? As for receiving and not receiving: grasping at signs and not grasping at signs; it is also like the mind of receiving and the mind of not receiving in the Abhidharma. Having neither grasping nor abandoning: there is no determinate nature of grasping or abandoning. Having no maker and no experiencer: the nature of giving rise to action; having no practice and no activity of the mind of experiencing. If one awakens to dharmas being originally empty, both have no nature, no attainment, and no practice—this is entering the Dharma-gate of non-duality. Guṇaśikhara posits: Defilement and purity are two. Conditioned defilements and the like are defilement; when defilements are extinguished and matters are exhausted, this exhaustion is called purity. Since the nature of defilement does not exist, where does the nature of purity reside? Harmonizing with the cessation of non-duality is entering the Dharma-gate of non-duality. Movement and mindfulness are two: the subtle arising of a deluded mind is called movement, which is the skandha of consciousness; the defiled grasping of thoughts is called mindfulness, which is the skandha of saṃjñā; these are two. Having no movement and no consciousness lies in the sense faculties having no mindfulness, having no concept of a single sign. Dharmas of conceptual designation having no discrimination means having no discrimination of conceptual and real dharmas by consciousness and perception. Understanding that both natures are empty is immediately entering the Dharma-gate of non-duality. Positing the single sign as existing, and the signless as non-existing: the confused, hearing of 'one', grasp at the sign of oneness and emptiness; hearing of 'non-existence', they attach to the sign of non-existence; hence they are two. Both are devoid of own-nature; therefore it is said that the single sign is the signless. Positing the fruits of sin and merit as two: the fruit of sin is called bondage; the fruit of merit is called liberation. Positing: the mundane traidhātuka is with outflows; the supramundane consists of dharmas without outflows. Emergence fundamentally depends on entering saṃsāra; since there is no entry into saṃsāra, there is no emergence. 'Panhu' originally means flow and also means gathering: the dharmas of the flow and gathering of saṃsāra; there is also no dharma without outflows capable of dispersing and extinguishing them. Positing: the fruits of saṃsāra and nirvāṇa are two. Bondage and liberation are alternative names for saṃsāra; cessation and release are distinct designations for nirvāṇa. These two have no own-nature and are therefore empty. Positing exhaustible and inexhaustible as two: the explanation says that among conditioned things, dharmas of emptiness and existence are called exhaustible, while the empty dharma of dharmatā is serene and inexhaustible. Taking the exhaustible as the sign of exhaustibility, and the inexhaustible as the sign of inexhaustibility: these are two. If one awakens to both the exhaustible and inexhaustible being exhausted, that is the Dharma-gate of non-duality. That which is upheld by myriad goods and protected by all sages is called grasping and guarding. Falsely seeing that there is a self, through understanding there is no self; it is not that there is a separate dharma of no-self. The self fundamentally has no determinate nature; how much less could there be dharmas of self and no-self? Positing: ignorance, delusion, and clear understanding are two. The nature of ignorance is empty, not different from clear understanding. Within the equality of emptiness, one does not see any clarity that can be grasped; both grasping and abandoning being extinguished is called non-duality. Positing: form and emptiness are two. Form is itself emptiness; it does not wait for form to be destroyed before becoming empty. Seeing form as different from emptiness is duality. Positing: the four great elements in the Buddha-dharma versus the five great elements in non-Buddhist systems are two. The most supreme among things made is called 'great'. Therefore, only speaking of the seed of space explains the categories; because of these five, sentient beings arise; hence they are called seeds. Seeking their two natures across the three time periods, they cannot be found; this is immediately entering the Dharma-gate. Positing: eye and form are two. Understanding the nature of the eye is empty, one also knows that form has no fixed nature. If one awakens to the six sense organs being empty, the six sense objects are also empty, and the three poisons are also absent. Positing: the mind of giving and directing this giving toward the Buddha's mind are two. Broadly applying this to the six pāramitās, all are dual. Positing: the nature of the three emptynesses versus their signs are two. The emptiness of their three natures is just the one liberation; both are unconditioned, called the one liberation; there is also no consciousness capable of perceiving them. Positing the Three Jewels: the explanation says that signless true knowledge is the Buddha Jewel; the dharma of dharmatā is the Dharma Jewel; cultivating the unconditioned path is the Saṅgha Jewel. Although their specific characters differ, all are the sign of the unconditioned. Positing: the body and its cessation are two. The body is the five grasping skandhas; the cessation of the body is nirvāṇa. Furthermore it says: when the body arises it is empty, when the body ceases it is empty; existing and perishing have no own-nature—what is there to elevate? Positing: the three karmas being different and emptiness being different are two. Although the three are distinct, their non-action is one. The master of all dharmas is rooted in the three karmas; since the three karmas do not exist, who makes all dharmas? Positing the three karmic actions: wholesome karma of the desire realm can attain joyful fruits; practicing the path of the ten non-virtues can attain suffering; the practices of the form and formless realms are called unshakeable action. Positing: the self and that which arises are two. Because there is a self, there is that dharma. Seeing that the true nature of the self cannot be found, that which is made, known, and arisen from the self has no basis from which to arise. Positing: that which is able to attain is the self, and the attained sign is the dharma, as two. Now it is explained that with no self attaining signs, who grasps and who abandons? Positing: day and night are two. Now it is explained that one understands the nature of day and night is empty; just as when the dviyāna enters the cessation absorption, the six faculties are completely stilled, and although passing through day and night, they do not distinguish darkness and light. Positing: the mind delighting in nirvāṇa and the mind not delighting in the mundane world are two. The mundane world is bondage; nirvāṇa is liberation. The nature of the mundane world is empty, hence there is no bondage—what is there to be weary of? Nirvāṇa is empty, hence there is no liberation—what is there to delight in? Clearly know that the minds of delight and revulsion are also empty. Positing: paramārtha-satya is real and saṃvṛti-satya is unreal as two. True seeing is seeing the real; this refers to seeing the real truth. It is precisely through unconditioned seeing: when there is not even a mind seeing the real, how much less could there be a visible nature in unreal dharmas? Why is it that this is true seeing, yet it is called not seeing? One may also say: why does one not see these unreal dharmas? The true nature of ignorance is the sphere of the wisdom-eye, not seen by the fleshy eye. Because clear wisdom illuminates unconditioned seeing, although seeing, it does not retain seeing; hence it is said that the wisdom-eye not seeing the unreal sphere is called 'not seeing'. Because this unreal nature cannot be found, it is said 'there is nothing not seen'. Mañjuśrī says: without words, without distinction, without explanation, without demonstration, without preaching good and non-good with distinct signs. It is also said: what the above individuals attained is the same, but that upon which they relied is different. Moreover, they proclaimed and clarified the characteristics of dharmas, but did not clarify wordlessness. Now Mañjuśrī brings together all the teachers to open the gate of non-dual dharmas, proclaiming the characteristics of dharmas without sparing words on dharmas; such is his proclamation. Compared with silence, it still falls short. Vimalakīrti's silence truly accords with the ultimate principle. Having words about wordlessness is not as good as wordlessness. The bodhisattvas above chanted the characteristics of dharmas, Mañjuśrī proclaimed with words, and Vimalakīrti was without words. Although the ultimate principle clarified by these three is the same, their subtlety and coarseness differ; therefore [Vimalakīrti's] comes after wordlessness.