[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) › 3.80 # 維摩義記 3.80 維摩義記 3.80 - **Language:** Classical Chinese ### [3.80](https://indike.org/pramana/in.bauddha.taisho.1776.3.80) 理體名法，此不二法形對佛性、空、如等義，門別不同，故名為門。又能通人趣入名門，捨相證會名之為入。名義如是。次辨其相。此不二門是法界中一門義也。門別雖一，而妙旨虛融，義無不在。無不在故，一切諸法皆是不二。諸法皆是，豈有所局？但此文中且約三十三人所辨以彰其異，所辨雖異要攝唯二：一、遣相門。二相雙捨名為不二，非有所留。二、融相門。二法同體名為不二，非有所遣。遣相門中曲復有三：一、就妄情所取法中相對分二，翻除彼二名為不二。如下文說「我我所二。因有我故便有我所，若無有我則無我所，是為不二。」如是等也。二、情實相對以別其二，翻對此二名為不二。是義云何？據情望實，情外有實，將實對情名之為二。據實望情，情本不有，情既不有實亦亡對，故云不二。如下文說「實不實二。其實見者尚不見實，何況非實？」如是等也。三、唯就實。離相平等名為不二。是義云何？就實論實，由來無異。異既不有，一亦亡對，故曰不二。如下文中維摩默顯，義應當此。遣相如是。融相門中義別亦三：一、就妄情所起法中義別分二，二法同體名為不二。如經中說「無常即苦，苦即無常。」是無常苦同體無別，名為不二。如是一切真妄兩別名之為二，相依不離名為不二。如下文說「明無明二。無明實性即是明，名為不二。」如是等也。三、就真中義別分二，二法同體名為不二。於此門中曲分有四：一、就真體隨義分二。如來藏中具過無量恒沙佛法，彼法同體名為不二。如經中說「過恒沙法，不離不脫、不異不思。」如是等也。又如下說「空即無相，無相即無願，名為不二。」亦是其義。二、就真中體用分二。如依真心緣起集成一切種法，體用無別名為不二。如經中說「佛性如來無二無別。」如是等也。三、就真體所起法中隨義分二。彼二同依一佛性體名為不二。如經中說「佛性與彼不善法俱名為無明，與善法俱稱之為明。明與無明凡夫謂二，智者了達其性無二，無二之性即是實性。」如是等也。四、就真性所起法中相別分二。如依佛性緣起集成一切行德，於彼德中諸行同體，緣起相成名為不二。如下文說「布施迴向一切智二，布施性即是迴向智性。」如是等也。不二雖眾，要不出此。言其入者，義別有四：一、就信明入。於此不二信順不違，故名為入。二、就解說入。於此不二解觀相應，名之為入。三、就行論入。依空照見明了現前，不見二相，可以住中，名入不二。不見二相，是其心也。明了不二，是其觀也。四、就證辨入。亡情契實名之為證，於得證時不見如外有心能觀。既無有心，寧復心外有如所觀，不見能觀，妄想不行；不見所觀，虛偽不起。虛偽不起，如不離心；妄想不行；心不離如。是則真名入不二門。入不二義辨之麁爾。 > The essential nature of the principle is called "dharma." This dharma of non-duality, in contrast with meanings such as Buddha-nature, emptiness, and suchness, differs in its gate; therefore, it is called a "gate." Furthermore, being able to lead people to enter is called a "gate"; abandoning characteristics to realize and unite \[with it\] is called "entering." Such are the name and meaning. Next, its characteristics are distinguished. This gate of non-duality is the meaning of a single gate within the dharmadhātu. Although the distinction of the gate is single, its wondrous intent is open and all-fusing, and its meaning is nowhere absent. Because it is nowhere absent, all dharmas are non-dual. Since all dharmas are \[it\], how could it be limited? But in this text, it is temporarily distinguished according to what thirty-three persons explain to show their differences. Although what is explained differs, in summary there are only two: first, the gate of dispelling characteristics; two characteristics are both abandoned, which is named non-duality, with nothing retained; second, the gate of fusing characteristics; two dharmas are of the same essence, which is named non-duality, with nothing dispelled. Within the gate of dispelling characteristics, there are further three subdivisions: First, in the dharmas grasped by deluded sentiment, they are relatively distinguished as two; overturning and eliminating those two is named non-duality. As the text below says: "Self and what belongs to self are two. Because there is a self, there is what belongs to self; if there is no self, then there is no what belongs to self: this is non-duality." And so forth. Second, sentiment and reality are opposed to distinguish the two; overturning and opposing these two is named non-duality. What does this mean? Looking at reality from the standpoint of sentiment, outside of sentiment there is reality; contrasting reality with sentiment is called two. Looking at sentiment from the standpoint of reality, sentiment originally does not exist; since sentiment does not exist, reality also loses its counter-opposite; hence it is called non-duality. As the text below says: "Real and unreal are two. One who sees the real does not even see the real, much less the unreal." And so forth. Third, solely in terms of reality; freedom from characteristics and equality is named non-duality. What does this mean? Discussing reality in terms of reality, it has never had any difference. Since difference does not exist, oneness also loses its counter-opposite; hence it is called non-duality. As in the text below where Vimalakīrti's silence reveals it, the meaning corresponds to this. Such is dispelling characteristics. Within the gate of fusing characteristics, the meaning is also distinguished into three: First, in the dharmas arisen from deluded sentiment, they are distinguished into two according to their meaning, and the two dharmas being of the same essence is named non-duality. As the sūtra says: "Impermanence is suffering; suffering is impermanence." This is impermanence and suffering being of the same essence without difference, which is named non-duality. All such cases \[are like this\]. \[Second,\] the two distinctions of true and deluded are called two; their being mutually reliant and unseparated is named non-duality. As the text below says: "Illumination and ignorance are two. The real nature of ignorance is precisely illumination; this is named non-duality." And so forth. Third, in terms of the true, it is distinguished into two according to its meaning, and the two dharmas being of the same essence is named non-duality. Within this gate, it is further divided into four: 1. Distinguishing two in terms of the true essence according to its meaning. The tathāgatagarbha is replete with Buddha-dharmas exceeding the sands of the Ganges; those dharmas being of the same essence is named non-duality. As the sūtra says: "Dharmas exceeding the sands of the Ganges are not separated, not detached, not different, and inconceivable." And so forth. Also as stated below: "Emptiness is signlessness, and signlessness is wishlessness; this is named non-duality," which is also this meaning. 2. Distinguishing two in terms of essence and function within the true. As all types of dharmas are integrated and produced through dependent origination relying on the true mind, essence and function being without distinction is named non-duality. As the sūtra says: "Buddha-nature and the Tathāgata are non-dual and without distinction." And so forth. 3. Distinguishing two according to meaning among the dharmas arisen from the true essence. Those two mutually relying on the single essence of Buddha-nature is named non-duality. As the sūtra says: "Buddha-nature together with unwholesome dharmas is named ignorance; together with wholesome dharmas it is called illumination. Ordinary beings consider illumination and ignorance as two; the wise comprehend that their nature is non-dual, and the non-dual nature is precisely the real nature." And so forth. 4. Distinguishing two in characteristics among the dharmas arisen from the true nature. As all virtuous practices are integrated and produced through dependent origination relying on Buddha-nature, among those virtues the practices are of the same essence, and dependent origination mutually accomplishes them, which is named non-duality. As the text below says: "Giving and dedication to all-knowledge are two; the nature of giving is precisely the nature of dedicating to knowledge." And so forth. Although instances of non-duality are many, they do not go beyond these essentials. Speaking of "entering," there are four distinctions in meaning: First, explaining entry in terms of faith. Having faith in, according with, and not contradicting this non-duality is therefore named entry. Second, explaining entry in terms of understanding. Understanding and contemplation corresponding with this non-duality is named entry. Third, discussing entry in terms of practice. Illuminating and viewing clearly before oneself relying on emptiness, not seeing dual characteristics, one can abide within it; this is called entering non-duality. Not seeing dual characteristics is the mind; clearly understanding non-duality is the contemplation. Fourth, distinguishing entry in terms of realization. Extinguishing sentiment and tallying with reality is named realization; at the time of attaining realization, one does not see a mind outside of suchness that is able to contemplate. Since there is no mind, how could there further be suchness outside of the mind that is contemplated? Not seeing what is able to contemplate, false thoughts do not function; not seeing what is contemplated, falsities do not arise. When falsities do not arise, suchness is not separate from mind; when false thoughts do not function, mind is not separate from suchness. This is truly called entering the gate of non-duality. Distinguishing the meaning of entering non-duality is roughly thus. > — English (machine translation) (machine translation) - [Previous: 3.79](https://indike.org/pramana/in.bauddha.taisho.1776.3.79) - [Next: 3.81](https://indike.org/pramana/in.bauddha.taisho.1776.3.81) - [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.3.80) — English, machine translation ## Linked texts (4) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.8.9) — Classical Chinese - [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851.1.91) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.248) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.146) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.80](https://indike.org/pramana/in.bauddha.taisho.1776.3.80) · Pramāṇa