淨名經集解關中疏 2.245

2.245

此下二品廣示中道正觀。此品不二明體。下品能二明用。入者觀照智也。不二法所觀理門者文字教也。什曰。從始會已來唯二人相對。餘皆默然。今欲各顯其德故問令盡說。亦云。情惑不同發悟有因。各令說悟廣釋眾迷。夫勝會明宗必以令終為美。今法座將散。欲究其深致廣說不二乃盡妙也。問曰。亦有四三乃至無量法門。云何獨說不二耶。答。二事少而惑淺餘事廣而累深。二尚應破則餘可知矣。復次萬法之生必從緣起。緣起生法多少不同。極其少者要從二緣。若有一緣生未之聞也。然則有之緣起極於二法。二法既癈則入於玄境。云何不破一耶。答曰。若名數之則非一也。若以一為一亦未離於二。遣二則一斯盡矣。復次無相之名假而實立。實立則體與相絕。故直置而自無也。肇曰。言為世則謂之法。眾聖所由為之門。又解。入者悟入也。法花立縛得脫名出火宅。此經返迷向悟。名入不二。其言甚異。其旨甚一。

The following two chapters broadly demonstrate the correct contemplation of the Middle Way. This chapter on non-duality clarifies the essence; the following chapter on the capacity for duality clarifies the function. 'Entering' is the wisdom of contemplative illumination; 'the Dharma of non-duality' is the principle contemplated; 'gate' is the scriptural teaching. [Kumāra]jīva says: "From the beginning of the assembly until now, only two persons faced one another, while the rest were silent. Now, wishing each to manifest their virtues, he asks them so that all may speak. It is also said: because emotional confusions differ, awakening has various causes; each is made to speak of his awakening to broadly resolve the delusions of the multitude. A noble assembly clarifying the principle must surely take a fine ending as supreme. Now that the Dharma seat is about to disperse, wishing to reach the ultimate depth, broadly explaining non-duality exhausts the wondrousness. Question: There are also four, three, or even immeasurable Dharma gates; why is non-duality alone spoken of? Answer: The matter of 'two' is minor and its confusion shallow, whereas other matters are broad and their burdens deep. If 'two' should still be broken, then the rest can be known. Furthermore, the arising of the ten thousand dharmas must stem from conditioned co-arising. The conditioned co-arising of dharmas varies in quantity; the bare minimum must stem from two conditions. If there were arising from a single condition, this has never been heard of. Thus, the conditioned co-arising of existence is grounded in two dharmas. When the two dharmas are abolished, one enters the profound realm. Why not break 'one'? Answer: If named and counted, it is not 'one'. If one takes one as 'one', it is also not yet separated from 'two'. When 'two' is discarded, 'one' is exhausted as well. Furthermore, the designation of formlessness is established provisionally yet truly. Being truly established, the essence is severed from forms; therefore, being simply posited, it is spontaneously non-existent." Zhao says: "Words acting as the model for the world are called Dharma; that which all sages traverse is called the gate. Another explanation: 'Entering' is awakening and entering. The Lotus Sūtra establishes that being bound and attaining deliverance is called escaping the burning house; this sūtra turns from delusion toward awakening, called entering non-duality. The words are very different, but their purport is entirely one."