[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) › 4.5 # 維摩義記 4.5 維摩義記 4.5 - **Language:** Classical Chinese ### [4.5](https://indike.org/pramana/in.bauddha.taisho.1776.4.5) 第十九中，初「妙意曰」，標人別說。下明所說，先辨、後結。辨中約就十二入法以明不二，初先約就眼色論之。「眼色為二」，反舉二相。下翻此二以明不二，二相雙遣為不二矣。「若知眼性於色不貪不恚不癡是名寂滅」，破遣眼相。性空是其眼之體性，此眼性中無眼。眼既不有，誰於色所生貪恚癡？貪等不生故名為寂。此偏破眼破色，不論餘義。若具為文，亦應說言若知色性，眼無所貪無恚無癡是名寂滅。且舉一邊，一邊可知。下餘入中，亦先舉二後明不二。明不中偏就意說，餘類可解。「安住其中」，為入不二，牒以結之。 > In the nineteenth \[section\], first, "Miaoyi (Subuddhi) said" indicates the person to set up the individual statement. Below, what was said is clarified; first it explains, and then concludes. In the explanation, non-duality is clarified with reference to the twelve āyatanas; first it is discussed with reference to eye and form. "Eye and form are two" contrarily brings up two characteristics. Below, these two are reversed to clarify non-duality; the two characteristics are both eliminated to constitute non-duality. "If one knows the nature of the eye to be without greed, anger, or delusion regarding forms, this is called quiescence" refutes and eliminates the characteristic of the eye. Emptiness of nature is the essential nature of the eye; in this nature of the eye there is no eye. Since the eye does not exist, who could give rise to greed, anger, and delusion toward forms? Because greed and the like do not arise, it is called quiescent. This exclusively refutes the eye to refute form, without discussing the remaining meanings. If the text were given in full, it should also say: if one knows the nature of form, the eye is without greed, without anger, and without delusion, and this is called quiescence. Mentioning one side for now, the other side may be known. In the remaining āyatanas below, it also first brings up two and afterwards clarifies non-duality. In clarifying non-duality, it speaks exclusively with reference to the mind; the rest can be understood by analogy. "Firmly abiding within them" is entering non-duality; it takes it up to conclude it. > — English (machine translation) (machine translation) - [Previous: 4.4](https://indike.org/pramana/in.bauddha.taisho.1776.4.4) - [Next: 4.6](https://indike.org/pramana/in.bauddha.taisho.1776.4.6) - [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.4.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.5](https://indike.org/pramana/in.bauddha.taisho.1776.4.5) · Pramāṇa