[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 9.63 # 維摩經略疏 9.63 維摩經略疏 9.63 - **Language:** Classical Chinese ### [9.63](https://indike.org/pramana/in.bauddha.taisho.1778.9.63) 此品來意者，遠從前來所彈菩薩，住通教及別教地前來，得入此門無生忍位，今欲顯成圓別之教於二門中無所拘滯，通而不壅亦不通中住也。復次進論，上入室慰喻調伏中云「今我此病非真非有，眾生病亦非真非有。」上但明其意而文略，今欲廣說中道雙用是法，故有此品來也。復次上〈觀眾生品〉乃當三諦同觀，無中假而不空，正為入空，即是實智。〈佛道〉一品乃當三諦但照，無空中而不假，正為出假，即是權智。猶未融通使權實不二，類如天地陰陽不合萬物不生，故權實隔別實慧不生。今欲會此權實顯於中道，故有此品來也。復次門名能通，非但通入亦復通出，二而不二名為通入、不二而二名為通出。通教菩薩從思議有作二諦入，不見中道，計有生死涅槃為得。故將別教接通之時明見中道，名之為入。此是二而不二，名入中道。若從別教照於今段思議之俗，森羅萬像即是不二而二，名之為出。又復非但不二名入，二亦名入。法門無量種種不同，如《法華》明長者造立舍宅五欲自娛，金銀倉庫無種不有。此是照不思議之俗，不二而二名之為出，自於中道證其出入，不同門外思議之俗辨其出入。如舍利弗、善吉被加說般若領家業時，此亦從二而入不二，被命而已非真悟入。若領知眾物出入羅列，領知不思議之俗，還出草菴二乘之真者，是時名為從不思議之二而出思議之不二。今言入不二門者，即是不思議不二門也。 > As for the reason for this chapter's occurrence: tracing back from the previously rebuked bodhisattvas who abide in the Shared teaching and before the stages of the separate teaching, they are able to enter the stage of the forbearance of nonarising of this gate. Now, \[the sūtra\] wishes to reveal and accomplish that the round and separate teachings have no obstruction in the two gates, penetrating without blockage, nor abiding within penetration. Furthermore, to advance the discussion: in the consoling and subduing upon entering the room above, it says, "Now this illness of mine is neither real nor existent; sentient beings' illnesses are also neither real nor existent." Above, it only clarified the meaning while the text was brief; now, wishing to extensively explain the dual application of this dharma in the Middle Way, this chapter therefore comes about. Furthermore, the "Chapter on Viewing Sentient Beings" above corresponded to the simultaneous contemplation of the three truths, where there is no middle or provisional that is not empty, precisely to enter emptiness, which is true wisdom. The single chapter "Buddha Path" corresponded to only illuminating the three truths, where there is no emptiness or middle that is not provisional, precisely to exit into the provisional, which is expedient wisdom. They had not yet merged and penetrated so as to make the expedient and the true nondual; this is like heaven and earth, yin and yang failing to unite, so that the ten thousand things are not generated; hence, with expedient and true separated, true wisdom is not generated. Now, wishing to unite this expedient and true to reveal the Middle Way, this chapter therefore comes about. Furthermore, "gate" means able to penetrate; it not only penetrates entering, but also penetrates exiting: dual yet nondual is called penetrating entering, and nondual yet dual is called penetrating exiting. The bodhisattva of the Shared teaching enters from the conceivable, active two truths and does not see the Middle Way, conceiving saṃsāra and nirvāṇa as attainments. Therefore, when the separate teaching is brought to connect with the Shared, clearly seeing the Middle Way is called entering. This is dual yet nondual, called entering the Middle Way. If from the separate teaching one illuminates the conceivable conventional of the present section, the myriad phenomena are nondual yet dual, called exiting. Furthermore, not only is nonduality called entering, but duality is also called entering. The Dharma gates are immeasurable and varied: as the Lotus Sūtra clarifies, the elder constructed and established a mansion to enjoy himself with the five desires, where gold, silver, and storehouses lacked nothing. This is illuminating the inconceivable conventional: nondual yet dual is called exiting, directly realizing its exiting and entering within the Middle Way, which is not like distinguishing exiting and entering in the conceivable conventional outside the gate. Just as when Śāriputra and Subhūti were empowered to preach prajñā and take charge of the family estate, this was also entering nonduality from duality; they were merely commanded and did not truly awaken and enter. If one takes inventory of the various items, entering, exiting, and laid out in arrays, taking inventory of the inconceivable conventional, and returning to exit the thatched hut of the two vehicles' truth, at that time it is called exiting from the inconceivable duality to the conceivable nonduality. Now when speaking of entering the gate of nonduality, it is precisely the inconceivable gate of nonduality. > — English (machine translation) (machine translation) - [Previous: 9.62](https://indike.org/pramana/in.bauddha.taisho.1778.9.62) - [Next: 9.64](https://indike.org/pramana/in.bauddha.taisho.1778.9.64) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1778.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.9.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.9.63](https://indike.org/pramana/in.bauddha.taisho.1778.9.63) · Pramāṇa