[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 2.14 # 觀音玄義 2.14 觀音玄義 2.14 - **Language:** Classical Chinese ### [2.14](https://indike.org/pramana/in.bauddha.taisho.1726.2.14) 復次，如《淨名》中說入不二門者，生死、涅槃為二，不依生死、不依涅槃，名為不二，亦復非一。何以故？既除於二，若復在一，一對不一，還復成二，豈名不二耶？今不在二，故言不一、不二，亦名不有、不無，不有是破假、不無是破空，不有是破二、不無是破一，若爾者，應存中道，中道亦空。《大經》云「明與無明，其性不二。」不二之性即是中道，中道既空於二邊，此空亦空，故名空空，空名不可得空，是為入不二法門，即是圓教就空門辯普門之意也。三十一菩薩各說不二門、文殊說無說為不二門、淨名杜口為不二門，細尋彼文皆有四門義。肇師注云「諸菩薩歷言法相即有門，文殊言於無言此即空門。」《思益》云「一切法正，一切法邪」，亦是普門意。遊心法界如虛空，是亦空、亦有門。淨名默然即非空、非有門。《大品》四十二字門，先阿後茶，中有四十字，皆具諸字功德，此亦是不二普門。上〈方便品〉云「其智慧門難解難入。」譬喻云「唯有一門而復狹小。」眾經明實理門者，悉普門意也。四隨、觀心等悉在《大本》。 > Furthermore, as taught in the Vimalakīrti regarding entering the gate of non-duality: Saṃsāra and nirvāṇa are dual; not relying on saṃsāra and not relying on nirvāṇa is called non-duality, and it is also not one. Why is this? Since duality has been removed, if one still abides in one, one opposed to non-one again becomes two; how could it be called non-duality? Now, because it does not abide in two, it is said to be neither one nor two; it is also called neither existent nor non-existent. Non-existence refutes the provisional; non-non-existence refutes emptiness. Non-existence refutes duality; non-non-existence refutes oneness. If so, should one preserve the middle way? The middle way is also empty. The Great Sūtra says: 'Light and ignorance—their nature is non-dual.' The non-dual nature is the middle way; since the middle way is empty of the two extremes, this emptiness is also empty, hence it is called the emptiness of emptiness; emptiness is called the emptiness of the unobtainable. This is entering the dharma-gate of non-duality; this is precisely the intent of the perfect teaching explaining the universal gate in terms of the gate of emptiness. Thirty-one bodhisattvas each spoke on the gate of non-duality; Mañjuśrī spoke of no speech as the gate of non-duality; Vimalakīrti closing his mouth was the gate of non-duality. Carefully examining that text, all have the meaning of the four gates. Master Sengzhao's commentary says: 'The bodhisattvas each speaking of the characteristics of dharmas is the gate of existence; Mañjuśrī speaking of wordlessness is the gate of emptiness.' The Viśeṣacintibrahmaparipṛcchā says: 'All dharmas are correct; all dharmas are deviant,' which is also the meaning of the universal gate. Letting the mind roam the dharma-dhātu as if empty space is the gate of both emptiness and existence. Vimalakīrti remaining silent is the gate of neither emptiness nor existence. The forty-two syllabic gates of the Pañcaviṃśatisāhasrikā, beginning with a and ending with kṣa, with forty syllables between them, all possess the merits of all syllables; this is also the non-dual universal gate. The 'Expedient Means' chapter above says: 'The gate of their wisdom is difficult to understand and difficult to enter.' The parable says: 'There is only a single gate, and it is narrow and small.' Where various sūtras clarify the gate of the real principle, all share the meaning of the universal gate. The four accommodations, contemplation of the mind, and so forth are all in the Great Text. > — English (machine translation) (machine translation) - [Previous: 2.13](https://indike.org/pramana/in.bauddha.taisho.1726.2.13) - [Next: 2.15](https://indike.org/pramana/in.bauddha.taisho.1726.2.15) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1726.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.2.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.2.14](https://indike.org/pramana/in.bauddha.taisho.1726.2.14) · Pramāṇa