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# 維摩義記 3.90

維摩義記 3.90

- **Language:** Classical Chinese

### [3.90](https://indike.org/pramana/in.bauddha.taisho.1776.3.90)

第六人中，初「善眼曰」，標人別說。下彰所說。初言「一相無相二」者，反立二相。此就真中義別分二：一相是有，無相是無。於真法中攝別成總，諸法同體名為一相；以別分總，諸法悉空名為無相。有無兩分，名為二矣。下會此二以為不二。於此門中二法同體，名為不二。先辨、後結。「若知一相即是無相」，知有即無，亦不取無；知無即有，以即有故不偏取無。「入平等者」，解釋入義。有無同體離於偏著，故名平等。「是為」下結。

> Concerning the sixth person, first, “Sunetra says,” identifies the person who explains individually. Below, it demonstrates what he explains. First, his saying “The single mark and signlessness are two,” establishes the two marks by antithesis. This distinguishes two different meanings within the real: the single mark is existence, and signlessness is non-existence. Within true dharmas, subsuming the particulars to form the general, the identical substance of all dharmas is called the ‘single mark’; dividing the general by means of the particulars, the fact that all dharmas are entirely empty is called ‘signlessness’. The division into existence and non-existence is called ‘two’. Below, he unifies these two to constitute non-duality. In this approach, the two dharmas share the same substance, which is called non-duality. First he distinguishes it, and then he concludes. “If one knows that the single mark is signlessness”: knowing that existence is non-existence, one also does not grasp non-existence; knowing that non-existence is existence, because it is identical to existence, one does not grasp non-existence one-sidedly. “Entering equality” explains the meaning of ‘entering’. Existence and non-existence share the same substance, free from one-sided attachment; hence it is called ‘equality’. From “This is” onward, he concludes.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.3.90) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.90](https://indike.org/pramana/in.bauddha.taisho.1776.3.90) · Pramāṇa
