[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) › [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781) › 1.8 # 維摩經義疏 1.8 維摩經義疏 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1781.1.8) 次泯一句歸絕門第四。論曰「夫有無相生、高下相傾。有有故有無、無有即無無。」因二故不二，若無二即無不二。是以經云「不著不二法，以無一二故」，斯即非語非默、不俗不真，絕觀絕緣，何二不二？問：若非真非俗、無二不二，今以何因得辨不二？答：無名相法，假名相說。不知何以目之，故強名不二。難曰：既非二不二，何不強名為二？答：失道之流多滯二見，為泯斯二，故強名不二，不強名二。問：斥何二見，強名不二？答：二病紛綸，略明三種：一凡夫愛見、二小乘煩惱、三菩薩勞累。此經坦平等之大道、開不二之洪門，無累不夷、無人不化。故〈方便品〉破彼凡夫，〈弟子品〉斥於小道，〈菩薩章〉呵於大見。然後收此三，問歸一道，令悟不凡不聖、非大非小，等釋迦之掩室、同淨名之默然，適化無方，從緣小大。原夫能小大者，豈小大之所能？良由非小非大，故能大能小也。 > Fourth is the gate of obliterating the single phrase and returning to transcendence. A treatise says: "Existence and nonexistence give birth to each other; the high and the low incline toward each other. Because there is existence, there is nonexistence; if there were no existence, there would be no nonexistence." Because of duality, there is non-duality; if there were no duality, there would be no non-duality. Therefore the sūtra says: "Do not cling to the dharma of non-duality, because there is neither one nor two." This is neither speech nor silence, neither conventional nor ultimate, transcending contemplation and transcending objects; what duality or non-duality could there be? Question: If it is neither ultimate nor conventional, neither duality nor non-duality, by what cause can non-duality now be expounded? Answer: A dharma without name and characteristics is conventionally spoken of by means of names and characteristics. Not knowing what to call it, one arbitrarily calls it "non-duality." Objection: Since it is neither duality nor non-duality, why not arbitrarily call it "duality"? Answer: Those who lose the Way mostly stagnate in dualistic views. In order to obliterate this duality, it is arbitrarily called "non-duality," not arbitrarily called "duality." Question: Rebuking what two views causes it to be arbitrarily called non-duality? Answer: Dual afflictions are manifold; briefly expounded, there are three kinds: first, the craving and views of ordinary beings; second, the defilements of the Hinayāna; third, the burdens of bodhisattvas. This sūtra lays out the great Way of equality and opens the vast gate of non-duality; there is no burden it does not level, no person it does not transform. Therefore the "Chapter on Upāya" refutes those ordinary beings, the "Chapter on the Disciples" rebukes the lesser path, and the "Chapter on the Bodhisattvas" scolds great views. Afterward, gathering these three inquiries and returning them to the single Way, it causes them to awaken to being neither ordinary nor holy, neither great nor small, equal to Śākyamuni's closing his room and identical to Jingming's silence, adapting and transforming without fixed bounds, according with conditions as small or great. To trace the source of that which is able to be small or great: how could it be the ability of the small or the great? It is precisely because it is neither small nor great that it can be great and can be small. > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1781.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1781.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1781.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.1.8) — English, machine translation ## Linked texts (1) - [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780.1.38) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.1.8](https://indike.org/pramana/in.bauddha.taisho.1781.1.8) · Pramāṇa