[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) › 4.21 # 維摩義記 4.21 維摩義記 4.21 - **Language:** Classical Chinese ### [4.21](https://indike.org/pramana/in.bauddha.taisho.1776.4.21) 自下第三文殊為問維摩默顯。於中文殊初問起發，維摩次默，「文殊」下復一歎以顯之。初中「文殊」，標舉問人。「問維摩詰」，啟告所問。「我等說已」，結前起後。「仁者當說何等是」下，正申問辭。次維摩詰默而顯之。維摩窮證不二之實，實處亡情，言說悉無，故默顯之。又前文殊對言期道，未若維摩淵默去求。亡言即道，故默不言。無言之道居言莫測，欲令言者息言同會，故下文殊嘆以顯之。「文殊嘆曰」，總以標舉。「善哉善哉」，正是歎辭。亡言入實顯理最勝，故名為善。哉是助辭。好中之極，重言歎善。「乃至無有文字語」下，出其善事。超言至默，故曰乃至。無言即道，道絕言對，是故名為「真入不二」。上來第一明入不二，下明說益。五千菩薩皆入不二，得無生忍。 > From here below is the third \[part\], where Mañjuśrī asks and Vimalakīrti reveals \[it\] through silence. Therein, Mañjuśrī first initiates the question, Vimalakīrti next is silent, and below "Mañjuśrī," there is another praise to reveal it. In the first part, "Mañjuśrī" identifies the questioner. "Asked Vimalakīrti" addresses the one asked. "We have each spoken" concludes what precedes and introduces what follows. From "Humane Sir, you should state what is..." down, the question is formally presented. Next, Vimalakīrti reveals it through silence. Vimalakīrti has exhaustively realized the reality of non-duality; at the locus of the real, feelings vanish and speech is completely absent, so he reveals it through silence. Moreover, previously Mañjuśrī aimed at the Way by countering words, which was not as profound as Vimalakīrti's profound silence that discards seeking. Extinguishing words is itself the Way, so he is silent and does not speak. The wordless Way cannot be fathomed through words; wishing to make those who speak cease their words and unite in harmony, below Mañjuśrī praises it to reveal it. "Mañjuśrī praised him, saying" identifies it in general. "Excellent, excellent!" is precisely the words of praise. Extinguishing words and entering reality reveals the principle most supremely, hence it is called "excellent." "Zai" is a particle of exclamation. As the pinnacle of goodness, he repeats the word to praise its excellence. From "Down to there being no written characters or words" down, he brings out its excellent quality. Transcending words to arrive at silence, it therefore says "down to." Wordlessness is itself the Way, and the Way cuts off verbal counterparts; therefore it is called "truly entering non-duality." Above is the first \[part\], explaining the entrance into non-duality; below explains the benefit of the preaching: five thousand bodhisattvas all entered non-duality and attained the forbearance of the non-arising of dharmas. > — English (machine translation) (machine translation) - [Previous: 4.20](https://indike.org/pramana/in.bauddha.taisho.1776.4.20) - [Next: 4.22](https://indike.org/pramana/in.bauddha.taisho.1776.4.22) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1776.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.4.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.21](https://indike.org/pramana/in.bauddha.taisho.1776.4.21) · Pramāṇa