[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 3.78 # 維摩義記 3.78 維摩義記 3.78 - **Language:** Classical Chinese ### [3.78](https://indike.org/pramana/in.bauddha.taisho.1776.3.78) 「入不二法門品」者，〈問疾〉至此明修教行，教行既成便能入證。此品廣明證入平等不二之理，因以標品，是故名入不二品。此品之中四門分別：一定其所辨、二釋來意、第三解不入二門義、四隨文釋。所辨如何？有人釋言：此品宗顯不二之理，非辨行德。即文以求，此品宗明入不二行，非正論理。此云何知？向前標言入不二品。「維摩」下問。「云何菩薩入不二門」下，諸菩薩隨所辨說，皆悉結言「是為菩薩入不二門」，明知宗顯入不二行，不唯明理。若唯明理，何須言入？所辨如是。次釋來意。於中有二：一、就維摩以釋來意。〈問疾〉至此，廣顯維摩所修所成，明解脫相，此彰維摩入不二門，明解脫性。性猶體也，相必依體故須辨之。又就維摩顯德之中，義別四對：前之三對，教行門中所行所成，從此以下是第四對，證行門中所行所成。此品所行；下〈香積品〉取飯香積、小室廣容，明其所成。所行實證，起用所依，故次辨之。二、就所化菩薩以釋。〈問疾〉至此，教諸菩薩修習教行，教行既成便能入證，故此品中廣顯不二，教令證入。故下文中五千菩薩聞說不二得無生忍，來意如是。次須解釋入不二義，於中初先釋其名義、後辨其相。名義如何？言不二者，無異之謂，即是經中一實義也。實之理妙寂離相，如如平等亡於彼此，故云不二。 > Regarding the "Chapter on Entering the Dharma Gate of Non-duality": from \[the Chapter on\] "Inquiring After the Illness" up to this point, the practice of the teaching has been explained; once the practice of the teaching is perfected, one is able to enter into realization. This chapter extensively explains the realization of and entry into the principle of equality and non-duality, and is titled after this; therefore, it is named the "Chapter on Entering Non-duality." Within this chapter, there are four sections: first, determining what is explained; second, explaining the reason for its coming; third, explaining the meaning of entering the gate of non-duality; fourth, explaining according to the text. What is explained? Someone explained it saying: The main thesis of this chapter reveals the principle of non-duality, not the virtues of practice. If one seeks it in the text itself, the main thesis of this chapter clarifies the practice of entering non-duality, not primarily discussing the principle. How is this known? Earlier it was titled the "Chapter on Entering Non-duality." Below, Vimalakīrti asks \[the question\]. Below "How do bodhisattvas enter the gate of non-duality?", all the bodhisattvas, in accordance with what they explain, conclude by saying, "This is how bodhisattvas enter the gate of non-duality." This clearly shows that the main thesis reveals the practice of entering non-duality, not merely clarifying the principle. If it only clarified the principle, why would it need to say "entering"? Such is what is explained. Next is explaining the reason for its coming. In this, there are two points: First, explaining the reason for its coming with respect to Vimalakīrti. From "Inquiring After the Illness" up to this point, what Vimalakīrti practiced and attained has been extensively revealed, clarifying the characteristics of liberation; here it demonstrates Vimalakīrti's entry into the gate of non-duality, clarifying the nature of liberation. Nature is the essential nature, and characteristics must rely on the essential nature; therefore, it must be explained. Furthermore, in revealing the virtues with respect to Vimalakīrti, the meaning is distinguished into four pairs: the preceding three pairs are what was practiced and attained in the gate of teaching and practice; from here onward is the fourth pair, what is practiced and attained in the gate of practice of realization. This chapter is what is practiced; below, in the "Chapter on the Fragrance Accumulation," retrieving rice from Fragrance Accumulation and the small room accommodating extensively clarify what was attained. What is practiced is real realization, which is that upon which the arising of functioning relies; hence it is explained next. Second, explaining with respect to the bodhisattvas being transformed. From "Inquiring After the Illness" up to this point, all the bodhisattvas have been taught to cultivate the practice of the teaching; once the practice of the teaching is perfected, they are able to enter into realization. Therefore, in this chapter, non-duality is extensively revealed to teach them to realize and enter it. Hence, in the text below, five thousand bodhisattvas, hearing non-duality expounded, attain the tolerance of non-arising. Such is the reason for its coming. Next, the meaning of entering non-duality must be explained; in this, first its name and meaning are explained, and afterward its characteristics are distinguished. What are the name and meaning? Speaking of "non-duality," it means absence of difference; it is precisely the meaning of the one reality in the sūtras. The principle of reality is wondrous, quiescent, and free of characteristics; suchness is equal, extinguishing "this" and "that"; therefore, it is called non-duality. > — English (machine translation) (machine translation) - [Previous: 3.77](https://indike.org/pramana/in.bauddha.taisho.1776.3.77) - [Next: 3.79](https://indike.org/pramana/in.bauddha.taisho.1776.3.79) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1776.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.3.78) — English, machine translation ## Linked texts (1) - [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851.1.89) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.78](https://indike.org/pramana/in.bauddha.taisho.1776.3.78) · Pramāṇa