..续本文上一页ject, a story which likewise can be found in the Vimalakirti Sutra. Yuima is said to have been living in a ten-foot square hut in Vaisali and at one time would have accepted 32,000 guests in it! (32,000 means innumerable or all sentient beings; in his room Yuima suffered their suffering).

　　“Oneness of duality”: This doctrine is the essential teaching of Buddhism. Oneness and duality are two sides of one reality. Reality has two inseparable sides like a paper-slide picture. Both the reading side for a teacher and the watching side for children are needed. If one side is set apart from the other, it is no longer a paper-slide picture. One side of Reality is persity, and the other side of it is universality. When universality reveals itself in the persity phenomena, then we have universal validity which at the same time has the deepest personal meaning. Universal truth is perceived as unique and personal to yourself alone. Enlightenment is the acceptance of all teachings as if they were only for you yourself. From this acceptance springs a great gratitude to all the Buddhas.

　　Above the earth there is sky, below the sky there is earth. In the light there is darkness, in darkness light. The sun shines on the moon, and the moon reflects the sunshine. The good exists because of the bad; the bad exists because of the good. There is nothing good or bad by itself. If you have understood what is good, you have understood what is bad. The good is something you want to do, and the bad is something you do not want to do. Once having decided to do or not to do something, it is what you actually do that counts. Within this comprehensive understanding of reality, everything that exists will in its true sense be the aim of your activity and will encourage your practice.

　　Main Subject:

　　Attention! Yuima-kitsu (Vimalakīrti) asked Mañjushrī: “What is Bodhisattva”s doctrine of attaining non-duality

　　”

　　Mañjushrī said: “In my comprehension, on each doctrine there should not be any word, any verses, any interpretations or any understandings. This is the true entrance to the doctrine of non-duality, and all discussion about it makes no sense. This is the doctrine of attaining non-duality.”

　　Then Mañjushrī asked Yuima-kitsu: “Each one of us already has finished giving our interpretations; what is your explanation of this doctrine of the oneness of duality

　　”

　　Here Setchō said: “What did you Yuima say

　　 Did you understand

　　” (Setchō was the compiler of the Blue Cliff Records).

　　Each one of the Bodhisattvas had tried their interpretations on the supreme doctrine of non-duality. When Yuima was asked to give some interpretation to the doctrine, he did not say anything about it. None of the other interpretations were better than the silence of Yuima.

　　If you understand this Model Subject in this way only it may not be perfect, because Yuima”s silence was not just to keep his mouth still. Setchō was very kind to us just to leave this point to our own effort, so that we would not be caught by Yuima”s powerful silence. Yuima”s way, including his silence, is a good example of the Bodhisattva”s way to help others before helping himself, through suffering the same suffering with others, in accordance with the circumstances and the temperament of the people.

　　Appreciatory Word:

　　Totsu! Foolish aged Yuima![2] Grieving for the people who suffer in vain,[3] he helplessly laid himself in the sickbed at Vaisali. His whole body was withered and exhausted. When the teachers of the seven Buddhas came, he tidied[4] up his room thoroughly. Earnestly he asked them about the doctrine of obtaining non-duality, but when he was asked back about it, he seems to have collapsed.[5] However, he was not broken down.[6] Even the Golden-Maned Lion (Bodhisattva Ma&ntild…

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