[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) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 1.36 # 淨名玄論 1.36 淨名玄論 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1780.1.36) 問：初建三門，後明二轍。觀其文殊，似如婉麗。考其大旨，則不二未成。何者？明不二之理無言，應物之教有言。即無言之理，不可有言。有言之教，不可無言。則理教天乖，何名不二？答：子乃曉不二無言，而未悟言即不二。故教滿大千而不言，形究八極而無像。故無言而言，雖言不言；無像而像，雖像不像。乃為一致，何謂天乖？難曰：若言即不二，則文殊之言常默；若不二即言，則淨名之默常言。三階之論渾然，二轍之言便喪。答：三階之論說，寄迹淺深；二轍之言，提引未悟。如其窮達，則不二常言、言常不二，未始不二、未始不言，故莫二之道始成、得一之宗便建。 > Question: At first you established three gates, and later you explained two tracks. Observing Mañjuśrī's words, they seem graceful and refined; but examining their great purport, nonduality is not yet accomplished. Why? The principle of nonduality is explained as ineffable, whereas the teaching that responds to beings has words. The principle that is ineffable cannot have words; the teaching that has words cannot be ineffable. Thus, principle and teaching are utterly contrary—how can it be called nondual? Answer: You understand that nonduality is ineffable, but you have not yet awakened to words being themselves nondual. Therefore, the teaching fills the great chiliocosm without speaking, and its form exhausts the eight extremes without having form. Thus, being ineffable it speaks, yet though speaking it does not speak; being formless it manifests forms, yet though manifesting forms it is formless. This is indeed a single consistency; how could they be utterly contrary? Objection: If words are themselves nondual, then Mañjuśrī's words are constantly silent; if nonduality is itself words, then Vimalakīrti's silence is constantly speaking. The discourse of the three tiers would be confounded, and the talk of the two tracks would be lost. Answer: The discourse and explanation of the three tiers relies on traces to distinguish shallow and deep; the words of the two tracks guide and lead those who have not yet awakened. If one penetrates to the ultimate, then nonduality is constantly speaking, and speech is constantly nondual; there has never not been nonduality, and there has never not been speech. Therefore the Way without duality is first accomplished, and the doctrine of attaining the One is then established. > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1780.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1780.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1780.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.1.36) — English, machine translation ## Linked texts (1) - [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781.1.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.1.36](https://indike.org/pramana/in.bauddha.taisho.1780.1.36) · Pramāṇa