[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) › [觀音義疏](https://indike.org/pramana/in.bauddha.taisho.1728) › 2.22 # 觀音義疏 2.22 觀音義疏 2.22 - **Language:** Classical Chinese ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1728.2.22) 答：大乘實相不當有男女及無男女，善巧方便，以四悉檀說於有無。天女云：「無離文字說解脫義，文字性離即是解脫。」皆以文字有去、來、今，非謂菩提實相亦爾，非有、非無，非二而二，明此二法未曾相離。譬如一身有左、右手，定、慧亦爾，定靜慧照，雖復二分，不離法性，言定即有慧、言慧即有定。譬如女人而有左手，亦如男子而有右手，定、慧亦爾。無緣之慈具正觀慧而以定當名，中道種智具大慈定。以智標目，何但理然？今文亦爾。文云：「便生福德智慧之男。」此語自具二法門，何勞有疑而稱男子也？文云：「便生端正有相之女。」端正無邪醜，表中道正觀，離二邊之醜，即慧義也。相即三十二相，慈心所種，即表定義也。雖具二而名女，故知此文若作男、女二解，即表定、慧不二而二；若作不二解，即表定、慧二而不二。理實非二、非不二，赴緣為二、為不二，即是表二法門文義斯在。 > Answer: The true mark of the Great Vehicle ought not to have male or female, nor the absence of male and female; through skillful means, it speaks of existence and nonexistence by way of the four siddhāntas. The heavenly maiden said: "Liberation is not taught apart from letters; the nature of letters being transcendent is itself liberation." All of this is because letters possess past, future, and present; it does not mean that the true mark of bodhi is also like this. It is neither existent nor nonexistent, neither dual yet dual, showing that these two dharmas have never been separated from each other. For example, just as a single body has left and right hands, concentration and wisdom are also like this: concentration is quiet and wisdom illuminates; though divided into two, they do not depart from the dharma nature—to speak of concentration is to have wisdom, and to speak of wisdom is to have concentration. Just as a woman has a left hand, and just as a man has a right hand, concentration and wisdom are also like this. Unconditioned loving-kindness possesses the wisdom of correct contemplation yet takes its name from concentration; the wisdom of all species of the middle way possesses the concentration of great loving-kindness. It is designated by wisdom—how could it only be true in principle? The present text is also like this. The text says: "She will give birth to a son of blessed virtue and wisdom." These words inherently possess both dharma gates; why bother doubting the designation of "son"? The text says: "She will give birth to a daughter who is upright and handsome, possessing marks." Being upright and handsome without ugliness or depravity represents the correct contemplation of the middle way, free from the ugliness of the two extremes—this is the meaning of wisdom. Auspicious marks are the thirty-two marks planted by a mind of loving-kindness—this represents the meaning of concentration. Although possessing both, she is called a daughter. Therefore we know that if this text is interpreted as two, male and female, it represents concentration and wisdom being not dual yet dual; if interpreted as non-dual, it represents concentration and wisdom being dual yet not dual. In principle, it is truly neither dual nor non-dual; in responding to capacities, it is dual or non-dual. This is the scriptural meaning of representing the two dharma gates. > — English (machine translation) (machine translation) - [Previous: 2.21](https://indike.org/pramana/in.bauddha.taisho.1728.2.21) - [Next: 2.23](https://indike.org/pramana/in.bauddha.taisho.1728.2.23) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1728.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1728~en-mt.2.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1728.2.22](https://indike.org/pramana/in.bauddha.taisho.1728.2.22) · Pramāṇa