注維摩詰經 8.4

8.4

什曰：有無迭用，佛法之常。前品說有，故次說空門。復次從始會以來，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，令各說悟，廣釋眾迷。夫勝會明宗，必以令終為美。今法坐將散，欲究其深致，廣說不二乃盡其妙也。問曰：亦有三四乃至無量法門，云何獨說不二耶？答曰：二事少而惑淺，餘門事廣而累深，二尚應破則餘可知也。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，二法既廢則入於玄境。亦云二法門攝一切法門。問曰：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。復次無相之一，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，眾聖所由謂之門。生曰：既悟其一則眾事皆得，故一為眾事之所由也。

[Kumāra]jīva says: Alternating between existence and non-existence is the constant norm of the Buddha Dharma. The previous chapter spoke of existence; hence it is followed by speaking of the gate of emptiness. Furthermore, from the beginning of the assembly until now, only two persons confronted each other while the rest were silent. Now, wishing each to reveal their virtues, he questions them so as to cause them to speak fully. It is also said that affective confusions differ and awakening has distinct causes; causing each to speak of their awakening broadly dispels the multitude's delusions. In an eminent gathering clarifying the central tenet, it must be crowned with a fine conclusion. Now that the Dharma seats are about to disperse, wishing to probe its profound reach, broadly explaining non-duality exhausts its subtlety. Question: There are also three, four, or even limitless Dharma gates; why speak solely of non-duality? Answer: Two things are few and confusion is shallow; other gates encompass extensive matters and deep encumbrances. If two should still be broken down, the rest can be known. Furthermore, the arising of myriad dharmas must proceed from conditions; the arising of dharmas through conditions varies in quantity, but at its least it must depend on two conditions. If there were arising from a single condition, this has never been heard of. Thus, the conditioned arising of existence culminates in two dharmas; once the two dharmas are discarded, one enters the mysterious realm. It is also said that the Dharma gate of the two absorbs all Dharma gates. Question: Why not break down the one? Answer: If one names and enumerates it, it is not one. If one takes one as one, it has not yet departed from two; when two is dispelled, this one is exhausted. Furthermore, the one of signlessness has a nominal designation while being established in reality. Being established in reality, its essence is severed from signs; therefore, directly positing it, it is of itself non-existent.
[Seng]zhao says: Words that serve as models for the world are called 'Dharma'; that by which all sages proceed is called 'gate'.
[Dao]sheng says: Once one awakens to the one, then all matters are attained; hence the one is that from which all matters proceed.