[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) › 5.7 # 維摩經義疏 5.7 維摩經義疏 5.7 - **Language:** Classical Chinese ### [5.7.1](https://indike.org/pramana/in.bauddha.taisho.1781.5.7.1) 一道清淨，故名不二。 真極可軌，稱之為法。 至妙虛通，謂之為門。 了悟斯理，曰為入也。 蓋是總眾教之旨歸、該群聖之淵符，淨名現病之本意、文殊問疾之所由。 所以然者，由體不二之理故有不二之觀，由不二之觀故能適化無方，適化無方令歸斯趣。 故《法華》云「究竟涅槃，常寂滅相，終歸於空。 」空即不二理也，故六道之所憑栖、眾聖於茲冥會。 問：不二既為理本，何不命初說之？ 答：經初已來所說諸法，為令悟不二，故是因教以通理。 復欲藉斯不二起於二用，故有〈香積〉等品，即因理以設教。 以在兩間說之，其得攝用歸體、從體起用，故不得命初說也。 品開為二：初說入不二法門、次明悟不二法門。 說不二法門為三：一淨名令眾人說、二眾人請文殊說、三文殊請淨名說。 三門明不二者，《玄義》之內具以釋之。 初諸菩薩俱泯於二、明乎不二，未辨不二之理無言。 次文殊明不二之理無言，而猶言於不二。 後淨名默顯不二之理無言，而能無言於不二。 此示從淺至深三門階級，而所論不二之理更無淺深也。 「爾時維摩詰謂眾菩薩言：諸仁者！ 云何菩薩入不二法門？ 各隨所樂說之」。 所以淨名不自說而命眾人說者，上賓主問答以顯二人德竟，今復欲顯諸菩薩德故各令說也。 又學者開心有地、受悟不同，或觀生滅以入真、或因有無而體寂，其塗雖殊、其會不異，故取眾人之所同，以證此經之大旨也。 「會中有菩薩名法自在說言：諸仁者！ 生、滅為二。 法本不生、今則無滅，得此無生法忍，是為入不二法門」。 此第二受命而說。 不生不滅者，可具三義：一者無性實生滅故云不生不滅，此世諦門無生滅也； 二因緣生滅即是不生不滅，此真諦門無生滅也； 三以世諦有故為生、真諦無故稱滅，非真非俗即是理實，名不生滅。 今詳經意，明後門也。 此非真俗為不二理，因悟斯理得不二觀名無生忍，稱之為入。 「德守菩薩曰：我、我所為二。 因有我故便有我所，若無有我則無我所，是為入不二法門」。 我我所亦二：一計性實我我所，如外道等； 二因緣假名我我所。 今無此二種我我所，稱為不二門。 「不眴菩薩曰」。 不眴有三：一如天眼，天眼無眴。 《涅槃經》云「乃至轉輪王，眼猶有眴，故與天帝為別」。 二愛敬佛身，諦觀不眴。 三心無塵垢，慧眼常開。 「受、不受為二」。 一約因說，凡夫取著名受，聖無取著名不受； 二約果，有漏五陰名受，無漏名不受； 三約九，不受餘二，如《毘曇》說。 今就初門也。 「若法不受則不可得，以不可得故，無取無捨、無作無行，是為入不二法門」。 若法不受者，謂心無所受著也。 本因受故有無受，既無有受亦無無受，故云亦不得也。 向不見無受可取，今亦不見可捨，故云無取無捨。 無取無捨故不作生死業，故云無作。 無作故生死緣息，生死緣息正觀亦忘，故云無行。 至此語來，有三轉意也。 「德頂菩薩曰：垢、淨為二。 見垢實性則無淨相、順於滅相，是為入不二法門。 善宿菩薩曰：是動、是念為二。 不動則無念，無念則無分別，通達此者，是名為入不二法門」。 惑心微起名為動，取相深著名為念，始終為異取耳。 今泯此二，名為不二。 「善眼菩薩曰：一相、無相為二。 若知一相即是無相，亦不取無相，入於平等，是為入不二法門」。 一相為有法也，無相謂空法也。 如柱為圓相，無圓名無相。 又空為一相，空法亦無故云無相。 今泯此二也。 「妙臂菩薩曰：菩薩心、聲聞心為二。 觀心相空如幻化者，無菩薩心、無聲聞心，是為入不二法門」。 過去行施果報，手能出無盡寶物如四流河，名曰妙臂。 或者謂聲聞心獨善、菩薩心兼濟，故今泯之，心本性空，未嘗大小。 「弗沙菩薩曰：善、不善為二。 若不起善、不善，入無相際而通達此者，是為入不二法門。 > The Single Path is pure, and is therefore called "non-dual." The supreme truth is worthy of being a model, and is called "dharma." Reaching the wondrous and vacuous penetrability is called a "gate." Realising and awakening to this principle is called "entering." It comprises the ultimate purport of all the diverse teachings and encompasses the profound concord of the multitude of sages; it is the original intent behind Jingming manifesting illness, and the reason for Mañjuśrī's inquiring after his illness. Why is this so? Because by realizing the principle of non-duality, one obtains the contemplation of non-duality; because of the contemplation of non-duality, one is able to adapt and transform without fixed direction; and adapting and transforming without fixed direction causes \[all beings\] to return to this destination. Thus the Lotus Sūtra says: "Ultimate nirvāṇa has the characteristic of perpetual cessation, and in the end returns to emptiness." Emptiness is precisely the principle of non-duality; therefore, it is that upon which the six destinies rely, and where the multitude of sages secretly converge. Question: Since non-duality is the fundamental principle, why was it not ordered to be expounded at the beginning? Answer: The various dharmas spoken of from the beginning of the sūtra onward were meant to bring about an awakening to non-duality, which is penetrating the principle through the teaching. Furthermore, relying on this non-duality, \[the Buddha\] wished to give rise to dual functions; thus there are the "Fragrance Accumulation" and subsequent chapters, which means setting up the teachings on the basis of the principle. Because it is spoken in the interval between the two, it can subsume function back into essence and bring forth function from essence; therefore, it could not be spoken at the beginning. The chapter opens into two parts: first, expounding the Dharma-gate of entering non-duality; second, clarifying the awakening to the Dharma-gate of entering non-duality. Expounding the Dharma-gate of non-duality consists of three parts: first, Jingming instructs the assembly to speak; second, the assembly requests Mañjuśrī to speak; third, Mañjuśrī requests Jingming to speak. As for the three gates clarifying non-duality, they have been fully explained within the Profound Meaning. First, the various bodhisattvas all extinguish duality and clarify non-duality, but do not yet discern that the principle of non-duality is wordless. Next, Mañjuśrī clarifies that the principle of non-duality is wordless, yet still speaks of non-duality. Finally, Jingming silently manifests that the principle of non-duality is wordless, and is able to remain wordless regarding non-duality. This shows the gradation of the three gates from shallow to deep, yet the principle of non-duality being discussed is itself without shallow or deep. "At that time Vimalakīrti said to the bodhisattvas, 'Virtuous sirs, how does a bodhisattva enter the Dharma-gate of non-duality? Let each speak according to his inclination.'" The reason why Jingming did not speak himself but ordered the assembly to speak is that the question-and-answer between host and guest above had already fully revealed the virtues of the two individuals; now, wishing also to reveal the virtues of the various bodhisattvas, he had each of them speak. Furthermore, learners have their grounds for opening their minds and their receipts of awakening differ: some contemplate arising and ceasing to enter the real, while others realize quiescence on the basis of existence and non-existence. Although their paths are distinct, their convergence is no different; hence, he took what the assembly held in common to authenticate the great purport of this sūtra. "In the assembly there was a bodhisattva named Dharmamukha, who said: 'Virtuous sirs, arising and cessation are dual. Dharmas originally do not arise, and now they do not cease; obtaining this anutpattika-dharma-kṣānti is entering the Dharma-gate of non-duality.'" This is the second: receiving the instruction and speaking. "Neither arising nor ceasing" may be endowed with three meanings: first, because there is no intrinsic, real arising and cessation, it is called neither arising nor ceasing—this is the absence of arising and ceasing according to the conventional-truth gate; second, arising and ceasing through dependent origination is itself neither arising nor ceasing—this is the absence of arising and ceasing according to the ultimate-truth gate; third, because existence according to conventional truth is called arising, and non-existence according to ultimate truth is called cessation, that which is neither ultimate nor conventional is the true principle itself, and is termed neither arising nor ceasing. Now, examining the intention of the sūtra, it clarifies the latter gate. This state of being neither ultimate nor conventional is the principle of non-duality; obtaining the contemplation of non-duality through awakening to this principle is called the anutpattika-dharma-kṣānti, which is designated as "entering." "The Bodhisattva Guṇagupta said: ''I' and 'mine' are dual. Because there is an 'I', there is 'mine'. If there is no 'I', there is no 'mine'. This is entering the Dharma-gate of non-duality.'" "I" and "mine" are also twofold: first, clinging to an intrinsically real "I" and "mine," as do the non-Buddhists and others; second, the nominal "I" and "mine" of dependent origination. Now, being without these two kinds of "I" and "mine" is called the non-dual gate. "The Bodhisattva Animisa said:" Animisa (without blinking) has three meanings: first, like the divine eye, for the divine eye does not blink—as the Nirvāṇa Sūtra says: "Even a wheel-turning king's eyes still blink, and are thus distinguished from those of the heavenly lord"; second, loving and revering the Buddha's body, looking upon it intently without blinking; third, the mind being free from defilement, the wisdom eye being perpetually open. "'Apprehension and non-apprehension are dual.'" First, expounded in terms of cause: the grasping and clinging of ordinary beings is called apprehension, whereas the absence of grasping and clinging of the sages is called non-apprehension; second, in terms of effect: the tainted five aggregates are called apprehension, and the untainted are called non-apprehension; third, in terms of the nine \[dharmas\]: non-apprehension of the remaining two, as explained in the Abhidharma. Here it is taken according to the first gate. "'If a dharma is not apprehended, it cannot be attained; because it cannot be attained, there is neither grasping nor abandoning, neither creating nor acting. This is entering the Dharma-gate of non-duality.'" If a dharma is not apprehended, it means the mind has nothing that it receives or clings to. Originally, because there was apprehension, there was non-apprehension; since there is no apprehension, there is also no non-apprehension, so it is said that it is also not attained. Previously, one did not see a non-apprehension that could be grasped, and now one also does not see anything that could be abandoned, so it is said "neither grasping nor abandoning." Because there is neither grasping nor abandoning, one does not create the karma of saṃsāra, so it is said "neither creating." Because of not creating, the conditions of saṃsāra cease; when the conditions of saṃsāra cease, right contemplation is also forgotten, so it is said "nor acting." Coming to this phrase, there are three shifts of meaning. "The Bodhisattva Guṇakūṭa said: 'Defilement and purity are dual. Seeing the real nature of defilement, there is no characteristic of purity, and one accords with the characteristic of cessation. This is entering the Dharma-gate of non-duality.' The Bodhisattva Sunakṣatra said: '"This is movement" and "this is thought" are dual. If there is no movement, there is no thought; if there is no thought, there is no discrimination. To thoroughly penetrate this is entering the Dharma-gate of non-duality.'" The subtle arising of a deluded mind is called movement; deep clinging to grasped characteristics is called thought; they are simply distinct graspings from beginning to end. Now, extinguishing these two is called non-duality. "The Bodhisattva Sunetra said: 'The single characteristic and the uncharacterized are dual. If one knows that the single characteristic is itself the uncharacterized, and also does not grasp at the uncharacterized, entering into equality, this is entering the Dharma-gate of non-duality.'" The single characteristic refers to existent dharmas; the uncharacterized refers to empty dharmas. For example, a pillar has a round characteristic, and the absence of roundness is called uncharacterized. Furthermore, emptiness is the single characteristic, and because the dharma of emptiness is also absent, it is called uncharacterized. Now, both of these are extinguished. "The Bodhisattva Subāhu said: 'The bodhisattva-mind and the śrāvaka-mind are dual. Contemplating the characteristic of the mind as empty, like an illusion or transformation, there is neither bodhisattva-mind nor śrāvaka-mind. This is entering the Dharma-gate of non-duality.'" As the retribution for practicing generosity in the past, his hands could produce inexhaustible precious items like the four flowing rivers, so he was named Subāhu ("Wondrous Arm"). Some say that the śrāvaka-mind is only for individual good, while the bodhisattva-mind aids all; therefore, he now extinguishes them: the original nature of mind is empty, and has never been large or small. "The Bodhisattva Puṣya said: 'Wholesome and unwholesome are dual. If one gives rise to neither the wholesome nor the unwholesome, enters the limit of the uncharacterized, and thoroughly penetrates this, this is entering the Dharma-gate of non-duality.'" > — English (machine translation) (machine translation) ### [5.7.2](https://indike.org/pramana/in.bauddha.taisho.1781.5.7.2) 」二十八宿內，鬼星名弗沙，生時所值，因以為名。 十善為善，十不善為不善。 若爾，凡夫起十善至佛皆為善，餘為不善，此攝法盡也。 又順出世道為善，即三乘聖人； 違出世名不善。 凡夫三性皆為不善。 又求小乘為不善、求大乘為善。 又求小大二亦為不善，不二名善。 今就初門說也。 「師子菩薩曰：罪、福為二。 若達罪性，則與福無異。 以金剛慧決了此相無縛無解者，是為入不二法門」。 罪福與善不善異者，體一義殊。 損益為善惡、招報為罪福。 罪福多據果，行善得富饒之果名福，造惡感罪折之報名罪也。 金剛慧者，世間金剛若置山頂及以平地，直過無礙，到金剛際然後乃住。 實相慧，置福山頂若罪平地，直過無礙，到於法性非罪福同性乃住。 「師子意菩薩曰：有漏、無漏為二。 若得諸法等，則不起漏無漏想，不著於想亦不住無相，是為入不二法門」。 師子度水要截流直度，曲則不度。 此大士以實相智慧深入諸法、直過彼岸，故借以為名。 《成論》以失理取相心名有漏，得理忘相心名無漏。 《毘曇》總以一切煩惱名之為漏，無則非漏。 今了此二不二，名入不二法門。 「淨解菩薩曰：有為、無為為二。 若離一切數，則心如虛空。 以清淨慧無所閡者，是為入不二法門」。 為無為者，為之言作。 法外別有四相能作於法，故名之為。 以法有此為，故言有為。 常法無為，故名曰無為。 此有無相對也。 次即法四相者，如即法起為生，故名為也。 即法有此為，非法外有此為也。 如無法，即法無此為，非法外方無也。 前是毘曇義，後是成論說，並是二見亦不二也。 「那羅延菩薩曰：世間、出世間為二。 世間性空即是出世間，於其中不入不出不溢不散，是為入不二法門」。 見道前名世間，見道已上名出世間。 又從凡聖，有取相心為世間，無取相心名出世間。 什公云「世間，三界也。 出世間，一切無漏有為之道品也。 」不入不出者，無入生死，故名無入。 世間無出生死、無出世間，有入則有出，有出必有溢，有溢必有散，此俗內之常數也。 「善意菩薩曰：生死、涅槃為二。 若見生死性則無生死，無縛無解、不然不滅。 如是解者，是為入不二法門」。 上言為無為以總涅槃，但涅槃是三無為內之勝法，故別說之。 又為無為多是小乘涅槃，大乘涅槃非為無為，是故別說。 「現見菩薩曰：盡、不盡為二」。 有人言：忘息為盡，真得常住名不盡。 什公云「無常是空空初門，破法不盡，名為不盡。 畢竟空破法盡，名為盡。 」肇公云「有為虛偽法無常，故名盡。 實相無為道常住，故不盡。 」「法若究竟盡若不盡，皆是無盡相，無盡相即是空，空則無有盡不盡相。 如是入者，是為入不二法門」。 依前通者，究竟盡牒上盡義，簡異無常生滅之盡，故云究竟。 若不盡者，牒前不盡，即真常也。 皆無盡者，前二並空，空理常住，故云無盡。 亦空理無法可除，亦名空盡。 依肇公釋者，若以盡為盡、以不盡為不盡者，皆是二也。 若能悟盡不盡不盡相者，則入一空不二法門也。 「普守菩薩曰：我、非我為二。 我尚不可得，非我何可得？ 見我實性者，不復起二，是為入不二法門」。 萬善所持曰普，眾聖所護名守也。 「電天菩薩曰：明、無明為二。 無明實性即是明，明亦不可取，離一切數，於其中平等無二者，是為入不二法門」。 十地師云：真妄同體，會妄成真，故云不二。 如動水成波，波與水同體，還息波成水，名為不二。 今謂不然，文云「明亦不可取」，則是兩捨，非會成。 若了悟無明實性即是捨明，故云不二。 若見明無明，便是無明，故知明亦不可取也。 「喜見菩薩曰：色、色空為二。 色即是空，非色滅空，色性自空，如是受想行識識空為二。 識即是空，非識滅空，識性自空，於其中而通達者，是為入不二法門」。 > \[…\] Among the twenty-eight lunar lodges, the constellation Gui is named Puṣya; having encountered it at birth, he took his name from it. The ten wholesome deeds are wholesome, and the ten unwholesome deeds are unwholesome. If so, from an ordinary person producing the ten wholesome deeds up to the Buddha, all are wholesome; the rest are unwholesome—this encompasses all dharmas. Furthermore, conforming to the supramundane path is wholesome, which refers to the noble ones of the three vehicles; going against the supramundane is called unwholesome. All three natures of an ordinary person are unwholesome. Furthermore, seeking the Hīnayāna is unwholesome, while seeking the Mahāyāna is wholesome. Furthermore, seeking both the Lesser and Greater \[vehicles\] is also unwholesome; non-duality is called wholesome. Here it is spoken with respect to the initial approach. > > "Bodhisattva Siṃha said: 'Guilt and merit are two. If one penetrates the nature of guilt, then it is no different from merit. One who definitively comprehends this characteristic with adamantine wisdom as being without bondage and without liberation—this is entering the gate of non-dual Dharma.'" > > As for the difference between guilt and merit versus wholesome and unwholesome, their substance is one while their meanings differ. Detriment and benefit constitute wholesome and unwholesome; incurring retribution constitutes guilt and merit. Guilt and merit are mostly based on fruition: practicing wholesome deeds and obtaining the fruit of opulence is called merit; creating evil and incurring the retribution of guilt and fracture is called guilt. As for adamantine wisdom: if worldly adamantine is placed upon the mountain peak or upon level ground, it passes straight through without obstruction until it reaches the adamantine boundary, and only then does it stop. The wisdom of true reality, placed upon the mountain peak of merit or upon the level ground of guilt, passes straight through without obstruction until it reaches dharma-nature, which is identical in nature to neither guilt nor merit, and only then does it stop. > > "Bodhisattva Siṃhamati said: 'Defiled and undefiled are two. If one attains the equality of all dharmas, then one does not give rise to notions of defiled and undefiled; not clinging to notions nor abiding in marklessness—this is entering the gate of non-dual Dharma.'" > > When a lion crosses a river, it must cut straight across the flow; if it veers, it does not cross. This mahāsattva uses the wisdom of true reality to penetrate deeply into all dharmas and pass straight over to the other shore, hence this is borrowed for his name. The \*Tattvasiddhi-śāstra\* considers the mind that loses the principle and grasps at characteristics to be defiled, and the mind that attains the principle and forgets characteristics to be undefiled. The \*Abhidharma\* generally refers to all afflictions as defilements; their absence is non-defiled. Now, comprehending these two as non-dual is called entering the gate of non-dual Dharma. > > "Bodhisattva Śuddhavimukti said: 'Conditioned and unconditioned are two. If one is free from all categories, then the mind is like empty space. One who encounters no obstruction with purified wisdom—this is entering the gate of non-dual Dharma.'" > > Regarding conditioned and unconditioned: "condition" (\*wei\*) means to make. Apart from dharma, there are distinct four characteristics capable of making the dharma, hence it is called conditioned. Because dharma has this conditioning, it is called conditioned. The permanent dharma is unconditioned, hence it is called unconditioned. These are mutually relative as existing and non-existing. Next, regarding the four characteristics being identical to dharma: just as arising identical to dharma constitutes birth, it is therefore called conditioned. This conditioning exists identical to dharma; it is not that this conditioning exists apart from dharma. As with non-existent dharmas, it is that this conditioning is absent identical to dharma; it is not that it is absent only apart from dharma. The former is the doctrine of the \*Abhidharma\*, and the latter is the teaching of the \*Tattvasiddhi-śāstra\*; both are dual views and also non-dual. > > "Bodhisattva Nārāyaṇa said: 'The mundane and the supramundane are two. The emptiness of the nature of the mundane is itself the supramundane; within them, neither entering nor exiting, neither overflowing nor dispersing—this is entering the gate of non-dual Dharma.'" > > Prior to the path of seeing is called the mundane; from the path of seeing upwards is called the supramundane. Furthermore, from the perspective of ordinary persons and noble ones: having a mind that grasps at characteristics is the mundane; having a mind that does not grasp at characteristics is called the supramundane. Master \[Kumāra\]jīva said: "The mundane is the three realms. The supramundane refers to all untainted, conditioned path factors." Neither entering nor exiting: having no entry into saṃsāra, it is therefore called non-entering. In the mundane, there is no exiting saṃsāra and no exiting the supramundane. Where there is entering, there is exiting; where there is exiting, there must be overflowing; where there is overflowing, there must be dispersing—these are the customary reckonings within worldly convention. > > "Bodhisattva Subuddhi said: 'Saṃsāra and nirvāṇa are two. If one sees the nature of saṃsāra, then there is no saṃsāra, no bondage and no liberation, neither burning nor extinguishing. One who understands in this way—this is entering the gate of non-dual Dharma.'" > > Above, speaking of conditioned and unconditioned was to summarize nirvāṇa; however, since nirvāṇa is the supreme dharma among the three unconditioned dharmas, it is spoken of separately. Furthermore, conditioned and unconditioned mostly refer to the nirvāṇa of the Hīnayāna, whereas the nirvāṇa of the Mahāyāna is neither conditioned nor unconditioned; therefore it is spoken of separately. > > "Bodhisattva Pratyakṣa said: 'Exhaustible and inexhaustible are two.'" > > Some say: forgetting and ceasing is exhaustible; truly attaining permanence is called inexhaustible. Master \[Kumāra\]jīva said: "Impermanence is the initial gate of emptiness; it does not exhaust dharmas completely, hence it is called inexhaustible. Ultimate emptiness exhausts dharmas completely, hence it is called exhaustible." Master Sengzhao said: "Conditioned, illusory dharmas are impermanent, hence they are called exhaustible. The unconditioned path of true reality is permanent, hence it is inexhaustible." > > "'Whether dharmas are ultimately exhaustible or inexhaustible, both are the characteristic of inexhaustibility; the characteristic of inexhaustibility is itself emptiness, and in emptiness there are no characteristics of exhaustible or inexhaustible. One who enters in this way—this is entering the gate of non-dual Dharma.'" > > According to the former interpretation: "ultimately exhaustible" takes up the above meaning of exhaustible, distinguishing it from the exhaustibility of impermanent arising and ceasing, hence it is called ultimate. "Or inexhaustible" takes up the previous inexhaustible, which is the truly permanent. "Both are inexhaustible": the previous two are both empty, and the principle of emptiness is permanent, hence it is called inexhaustible. Also, because in the principle of emptiness there is no dharma that can be eliminated, it is also called empty-exhaustible. According to Master Sengzhao's explanation: if one regards the exhaustible as exhaustible and the inexhaustible as inexhaustible, both are duality. If one can awaken to the non-exhaustible characteristic of the exhaustible and inexhaustible, one enters the non-dual Dharma gate of the single emptiness. > > "Bodhisattva Parigupta said: 'Self and non-self are two. The self is already unobtainable, so how could non-self be obtained? One who sees the real nature of the self no longer gives rise to duality—this is entering the gate of non-dual Dharma.'" > > Being sustained by myriad wholesome deeds is called universal (\*pu\*); being protected by the assembly of noble ones is called guarded (\*shou\*). > > "Bodhisattva Vidyuddeva said: 'Clarity and ignorance are two. The real nature of ignorance is itself clarity, and clarity is also not to be grasped; being free from all categories, being equal and non-dual within them—this is entering the gate of non-dual Dharma.'" > > The masters of the \*Daśabhūmika\* say: true and false share the same substance; gathering the false forms the true, hence it is called non-dual. Just as moving water forms waves, and the waves and water share the same substance, calming the waves again forms water, which is called non-dual. Now I say this is not so. The text says "clarity is also not to be grasped"; thus both are renounced, not gathered to form \[one\]. If one awakens to the real nature of ignorance, this is precisely renouncing clarity, hence it is called non-dual. If one sees clarity and ignorance, that is precisely ignorance; therefore we know that clarity is also not to be grasped. > > "Bodhisattva Priyadarśana said: 'Form and the emptiness of form are two. Form is itself emptiness, not that form ceases and becomes empty; the nature of form is inherently empty. In this way, sensation, perception, volition, and consciousness, and the emptiness of consciousness, are two. Consciousness is itself emptiness, not that consciousness ceases and becomes empty; the nature of consciousness is inherently empty. One who thoroughly penetrates within them—this is entering the gate of non-dual Dharma.'" > — English (machine translation) (machine translation) ### [5.7.3](https://indike.org/pramana/in.bauddha.taisho.1781.5.7.3) 言空色不二者，不言非空非色名為不二，但明空與色無二體，故云不二也。 色即是空者，標大乘空色不二也。 非色滅空者，簡異凡夫所見。 凡夫不達，謂色滅壞然後乃空，故今明非色滅然後空也。 色性自空者，簡異小乘義也。 如炎水自性空，不將四微分水大然後方空。 「明相菩薩曰：四種異、空種異為二。 四種性即是虛空性，如前際後際空故中際亦空。 若能如是知諸種性者，是為入不二法門」。 四種即是四大，空種謂空大也。 此五各有大力，故名為大。 是成眾生之因，稱之為種。 又即此五事，種別不同，名之為種了。 四種之有與空種不異，名入不二法門。 故云無三際者，空種無三際，四種即空，故亦無三也。 「妙意菩薩曰：眼、色為二。 若知眼性，於色不貪不恚不癡，是名寂滅。 如是耳聲、鼻香、舌味、身觸、意法為二，若知意性，於法不貪不恚不痴，是名寂滅。 安住其中，是為入不二法門」。 見眼色二，故起於三毒，如是好色起貪、惡色生恚、非好非惡則起無明。 若知根本空，不起三毒。 如四大成眼，則無一眼體。 一眼體無故，則云無四大，故知無眼。 以何見色起三毒邪？ 亦非作此觀色空無自性則無色矣。 「無盡意菩薩曰：布施、迴向一切智為二。 布施性即是迴向一切智性，如是持戒忍辱精進禪定智慧迴向一切智為二，智慧性即是迴向一切智性，於其中入一相者，是為入不二法門」。 布施為因、一切智為果，謂因果二故。 迴因向果，因果俱空，名為不二。 又轉因為果，名為不二。 如在菩薩心名波若，在佛心反成薩婆若，故無別兩種，則知不二。 「深慧菩薩曰：是空、是無相、是無作為二。 空即無相，無相即無作。 若空無相無作，則無心意識，於一解脫門即是三解脫門者，即是為入不二法門」。 破小乘人，謂三空為十六行是異體。 今約境智，三門俱是一體。 約境論不二者，唯一實相隨義分三，無別三體，故云不二。 約觀者，唯一正觀離三取著故，為三實無三體。 亦無心意識者，前盡緣，今息觀也。 「寂根菩薩曰：佛、法、眾為二。 佛即是法，法即是眾，是三寶皆無為相，與虛空等，一切法亦爾。 能隨此行者，是為入不二法門」。 此明一體三寶義，故不二也。 但一體三寶，三處辨之。 如一佛果上具三，覺義為佛、可軌名法、和義為僧，此通大小數論。 二者三寶通皆是空，亦通大小，但《毘曇》所無。 三者一體三寶，唯大乘有。 問：云何為一佛耶？ 答：《涅槃》經文不同。 若依涅槃義，則三寶皆以涅槃為體。 是以經云「菩薩思惟：云何三事與我一體？ 佛自釋言：我說三事，即大涅槃。 」故名一體。 若據佛性論三寶，三寶同以佛性為體，所以經云「如是三歸即是我性」。 若就真諦明三寶，三寶同用真諦為體，是以經云「若能觀三寶，常住同真諦」。 若就常義明三寶，同以常為體，故經云「我亦不說佛法眾僧無有差別，唯說常住差別耳」。 此並隨義說之，無相違背。 今此文明三寶無異體者，正就同一無為，故言不二。 「心無閡菩薩曰：身、身滅為二。 身即是身滅。 所以者何？ 見身實相者，不起見身及見滅身。 身與滅身無二無分別，於其中不驚不懼者，是為入不二法門」。 破小乘餘無餘涅槃二義。 身謂五陰身，身滅即涅槃也。 身本不生，今何所滅？ 不生不滅，故是不二。 不驚不懼者，小乘初聞曰驚，怪受斯理為懼。 諸法生時空生、滅時空滅，身存身亡亦何以異，而懷驚懼於其間哉？ 「上善菩薩曰：身口意業為二。 是三業皆無作相，身無作相即口無作相，口無作相即意無作相，是三業無作相即一切法無作相。 能如是隨無作慧者，是為入不二法門」。 或者謂三業各有造作，故名為異耳。 三業本空，同無作相，名為不二。 「福田菩薩曰：福行、罪行、不動行為二。 > To speak of the non-duality of emptiness and form does not mean that neither emptiness nor form is termed non-dual, but only clarifies that emptiness and form have no dual substances, and therefore it is called non-dual. 'Form is emptiness' sets forth the Great Vehicle's non-duality of emptiness and form. 'Emptiness is not the extinction of form' distinguishes \[this from\] what ordinary people perceive. Ordinary people do not comprehend; they hold that form is extinguished and destroyed, and only then is it empty. Therefore it is now clarified that it is not after form is extinguished that it is empty. 'The nature of form is inherently empty' distinguishes \[this from\] the doctrine of the Lesser Vehicle. Just as the water in a mirage is by nature inherently empty, and does not require separating the four subtle components to take away the water element before it is empty. 'The bodhisattva Prabhāketu said: "The differentiation of the four elements and the differentiation of the space element are two. The nature of the four elements is the nature of space. Just as the prior limit and the posterior limit are empty, so too is the middle limit empty. To be able to know the nature of the elements in this manner is to enter the dharma door of non-duality."' The four kinds are the four great elements, and the space element refers to the great element of space. Because each of these five possesses great power, they are called 'great'. Being the causes that form sentient beings, they are designated 'seeds' \[elements\]. Moreover, with respect to these five matters, their kinds and distinctions are not the same, so they are designated 'seeds'. The existence of the four elements being not different from the space element is called entering the dharma door of non-duality. Therefore it says 'without three limits': the space element has no three limits, and since the four elements are identical to emptiness, they likewise have no three \[limits\]. 'The bodhisattva Mativiśeṣa said: "Eye and form are two. If one knows the nature of the eye, one is neither greedy, nor hostile, nor deluded regarding form; this is called quiescence. Likewise, ear and sound, nose and fragrance, tongue and taste, body and touch, mind and mental phenomena are two; if one knows the nature of the mind, one is neither greedy, nor hostile, nor deluded regarding mental phenomena; this is called quiescence. Abiding peacefully therein is to enter the dharma door of non-duality."' Seeing eye and form as two, one therefore generates the three poisons; thus, toward pleasing forms one generates greed, toward repulsive forms one produces hostility, and toward forms neither pleasing nor repulsive one gives rise to ignorance. If one knows the root is empty, one does not generate the three poisons. Just as the four great elements constitute the eye, there is no single substance of the eye. Because the single substance of the eye does not exist, it is therefore said that there are no four great elements; thus one knows there is no eye. With what would one see forms to generate the three poisons? Nor is it that by making this contemplation form becomes empty, for lacking self-nature, there is no form. 'The bodhisattva Akṣayamati said: "Giving and dedication toward omniscience are two. The nature of giving is the nature of dedication toward omniscience. Likewise, morality, patience, diligence, meditation, and wisdom, and their dedication toward omniscience are two; the nature of wisdom is the nature of dedication toward omniscience. Entering into the single mark among them is to enter the dharma door of non-duality."' Giving is the cause and omniscience is the fruit, meaning that cause and fruit are two. When dedicating cause toward fruit, both cause and fruit are empty; this is called non-duality. Moreover, turning cause into fruit is called non-duality. Just as when in the bodhisattva's mind it is called prajñā, while upon reaching the Buddha's mind it turns into sarvajñā; thus there are not two distinct kinds, and one knows they are non-dual. 'The bodhisattva Gambhīramati said: "Emptiness, signlessness, and wishlessness are two. Emptiness is signlessness, and signlessness is wishlessness. If there are emptiness, signlessness, and wishlessness, then there is no mind, intellect, or consciousness. Regarding one door of liberation to be the three doors of liberation is to enter the dharma door of non-duality."' This refutes the adherents of the Lesser Vehicle, who hold that the three emptinesses belong to the sixteen aspects of practice and have distinct substances. Now, in terms of object and cognition, the three doors are entirely of one substance. Discussing non-duality in terms of the object: there is only the single true mark, which is divided into three according to its meaning, having no three separate substances; hence it is called non-dual. In terms of contemplation: there is only the single right contemplation, which, because it is free from the three attachments, is termed three, yet truly has no three substances. 'There is also no mind, intellect, or consciousness': the former exhausts the cognitive objects, and this now puts an end to contemplation. 'The bodhisattva Śāntendriya said: "Buddha, Dharma, and Saṅgha are two. The Buddha is the Dharma, and the Dharma is the Saṅgha. These Three Jewels are all marked by the unconditioned, equal to space; all dharmas are likewise. To be able to practice in accordance with this is to enter the dharma door of non-duality."' This clarifies the doctrine of the Three Jewels of a single substance, and hence they are non-dual. Yet the Three Jewels of a single substance are distinguished in three places: First, as when the three are complete upon the single Buddha fruit: the sense of awakening is the Buddha, that which can serve as a model is called the Dharma, and the sense of harmony is the Saṅgha; this applies generally to both the Great and Lesser Vehicles and the Abhidharma. Second, the Three Jewels are all universally empty; this also applies generally to both the Great and Lesser Vehicles, but is not found in the Abhidharma. Third, the Three Jewels of a single substance exists only in the Great Vehicle. Question: What is meant by the single Buddha? Answer: The text of the Mahāparinirvāṇa Sūtra is varied. If based on the meaning of nirvāṇa, the Three Jewels all take nirvāṇa as their substance. Thus the sūtra says: 'The bodhisattva contemplated: "How are the three matters of a single substance with me?" The Buddha himself explained: "I declare that the three matters are the Great Nirvāṇa."' Hence they are called of a single substance. If discussing the Three Jewels based on Buddha-nature, the Three Jewels alike take Buddha-nature as their substance; therefore the sūtra says: 'Such three refuges are my nature.' If clarifying the Three Jewels in terms of the ultimate truth, the Three Jewels alike use the ultimate truth as their substance; thus the sūtra says: 'If one can contemplate the Three Jewels, they are permanently abiding and identical to the ultimate truth.' If clarifying the Three Jewels in terms of permanence, they alike take permanence as their substance; hence the sūtra says: 'Nor do I declare that there is no distinction among the Buddha, the Dharma, and the Saṅgha; I declare only that they are distinguished by being permanently abiding.' These are all spoken in accordance with specific meanings without mutual contradiction. Now, this passage's clarification that the Three Jewels have no different substances is precisely based on their sharing the same unconditioned nature; therefore they are called non-dual. 'The bodhisattva Apratihata-citta said: "Body and the destruction of the body are two. The body is the destruction of the body. Why is this? One who sees the true mark of the body does not give rise to seeing the body or seeing the destruction of the body. The body and the destruction of the body are without duality and without discrimination; not being startled and not being terrified therein is to enter the dharma door of non-duality."' This refutes the Lesser Vehicle's two doctrines of nirvāṇa with remainder and without remainder. 'Body' refers to the body of the five aggregates, and 'destruction of the body' is nirvāṇa. The body is inherently unborn; what is there now to be destroyed? Being unborn and unceasing, they are therefore non-dual. 'Not being startled and not being terrified': upon first hearing this, Lesser Vehicle adherents are startled; wondering at and enduring this principle, they become terrified. When dharmas arise, emptiness arises; when they cease, emptiness ceases. How could the existence of the body and the demise of the body be different, such that one would harbor startle and fear therein? 'The bodhisattva Suviśuddha said: "Physical, verbal, and mental karma are two. These three karmas are all marked by non-action. The mark of non-action of the body is the mark of non-action of speech; the mark of non-action of speech is the mark of non-action of mind. The mark of non-action of these three karmas is the mark of non-action of all dharmas. To be able to accord with such wisdom of non-action is to enter the dharma door of non-duality."' Some may think that the three karmas each have their own activities, and hence call them different. The three karmas are fundamentally empty and share the mark of non-action; this is called non-duality. 'The bodhisattva Puṇyakṣetra said: "Meritorious action, non-meritorious action, and unshakeable action are two." > — English (machine translation) (machine translation) ### [5.7.4](https://indike.org/pramana/in.bauddha.taisho.1781.5.7.4) 三行實性即是空，空則無福行、無罪行、無不動行。 於此三行而不起者，是為入不二法門」。 《大品經》云「行十不善，得三塗報，為罪行。 行十善道，生欲界人天，稱為福行。 修四禪等，生色無色界，名不動行。 」《成論》文云「從欲界至三禪，名為福行。 四禪竟無色，稱無動行。 以第四禪已去，不為三災四受所動，故名無動。 」不起三行則入實相門，名為不二。 「華嚴菩薩曰：從我起二為二。 見我實相者不起二法，若不住二法則無有識、無所識者，是為入不二法門」。 因我故有彼，二名所以生。 見我實相，則彼我已識無由而起。 「德藏菩薩曰：有所得相為二。 若無所得則無取捨，無取捨者是為入不二法門」。 內得於我、外取於相，故名為二耳。 內外俱空，名為不二也。 「月上菩薩曰：闇與明為二。 無闇無明則無有二。 所以者何。 如入滅受想定無闇無明，一切法相亦復如是。 於其中平等入者，是為入不二法門」。 二乘入滅盡定，視聽外忘、識知內滅，雖經晝夜不覺晦明，以喻菩薩無心於明闇。 問：入滅盡定，諸心並無，何故偏云滅受想邪？ 答：受修諸禪想生無色，入滅盡定正滅上二界心，故偏言想受。 又受多生愛、想多生見，既是過根本，故偏說之。 「寶印手菩薩曰：樂涅槃、不樂世間為二； 若不樂涅槃、不厭世間則無有二。 所以者何？ 若有縛則有解； 若本無縛，其誰求解？ 無縛無解則無樂厭，是為入不二法門」。 《華嚴經》云「生死非雜亂，云何而厭？ 涅槃非寂靜，云何而樂？ 」「珠頂王菩薩曰：正道、邪道為二。 住正道者則不分別是邪是正，離此二者是為入不二法門」。 八邪為邪道，八正為正道。 又小乘見為邪道，大乘真觀為正道。 經正見者，不見邪亦不見正，非邪非正始名為正。 住正道者，見邪外有正、正外有邪，若邪若正悉名為邪。 「樂實菩薩曰：實、不實為二。 實見者尚不見實，何況非實。 所以者何？ 非肉眼所見，慧眼乃能見，而此慧眼無見無不見，是為入不二法門」。 實相為實、虛妄為不實，悟實相者不見於實，何況非實。 所見既非實非不實，能見亦非見非不見。 非實非不實，寄言以為實； 非見非不見，亦強詺以為見。 斯則緣觀宛然，而境智俱寂也。 「如是諸菩薩各各說已，問文殊師利：何等是菩薩入不二法門？ 文殊師利曰：如我意者，於一切法無言無說、無示無識，離諸問答，是為入不二法門」。 此第二諸菩薩請文殊說不二。 前請、次說。 經有三句：一者二諦俱說； 二者二諦俱不說； 三者世諦說、真諦不說。 今就後二門也。 上來三十一人俱有六事：以口有音聲為言，以言顯不二法。 為說，顯不二法曲受前人為示，令聽眾悟解為識，淨名命說為問，菩薩酬不二為答。 是皆以言破法，未息破法之言。 文殊欲息泯法之言，故辨無此六事也。 「於是文殊師利問維摩詰：我等各自說已，仁者當說何等是菩薩入不二法門。 時維摩詰默然無言」。 此第三文殊請淨名說不二。 前請、次詶、三稱嘆。 諸菩薩以言遣法，文殊借言遣於言，淨名默然遣文殊之借言。 不二之理乃同，而得有深淺之異。 「文殊師利嘆言：善哉善哉！ 乃至無有文字語言，是真入不二法門」。 此第三文殊稱嘆。 淨名既其默示，文殊亦應默領，但為時眾生悟，故就言嘆善。 又顯無言不傷於言，故以言嘆於無言。 「說是入不二法門時，於此眾中五千菩薩皆入不二法門得無生忍」。 此第二五千菩薩得入不二法門。 > The real nature of the three activities is emptiness, and in emptiness there are no meritorious activities, no demeritorious activities, and no immovable activities. Not giving rise to anything in regard to these three activities is entering the Dharma door of non-duality.’ The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: ‘Practicing the ten unwholesome actions brings retribution in the three destinies; this is demeritorious activity. Practicing the path of the ten wholesome actions leads to rebirth as humans or devas in the desire realm; this is called meritorious activity. Cultivating the four dhyānas and so forth leads to rebirth in the form and formless realms; this is called immovable activity.’ The text of the Tattvasiddhi-śāstra states: ‘From the desire realm up to the third dhyāna is called meritorious activity. From the fourth dhyāna up through the formless realm is called immovable activity. Because from the fourth dhyāna onward one is no longer moved by the three disasters or the four feelings, it is called immovable.’ Not giving rise to the three activities is entering the gate of the real mark; this is called non-duality. ‘Bodhisattva Padmavyūha said: “Duality arises from the self. One who sees the real mark of the self does not give rise to dual dharmas; if one does not abide in dual dharmas, there is no consciousness and nothing to be cognized; this is entering the Dharma door of non-duality.”’ It is because of the self that there is an ‘other,’ which is how dual designations arise. When one sees the real mark of the self, then the consciousness of ‘other’ and ‘self’ has no way to arise. ‘Bodhisattva Guṇagarbha said: “Notions of attainment constitute duality. If there is no attainment, then there is neither grasping nor rejecting; absence of grasping and rejecting is entering the Dharma door of non-duality.”’ Attaining a self within and grasping marks without is why it is called duality. When interior and exterior are both empty, it is called non-duality. ‘Bodhisattva Candrottara said: “Darkness and light constitute duality. Where there is neither darkness nor light, there is no duality. Why is this? Just as upon entering the absorption of the cessation of sensation and perception there is neither darkness nor light, so too is the characteristic of all dharmas. Entering this with equanimity is entering the Dharma door of non-duality.”’ When the followers of the two vehicles enter the absorption of cessation, seeing and hearing are forgotten externally, and consciousness and cognition are extinguished internally; though days and nights elapse, they are unaware of darkness or light. This is used as an analogy for the bodhisattva having no mind toward light and darkness. Question: When one enters the absorption of cessation, all mind is absent; why does it specifically say ‘cessation of sensation and perception’? Answer: Sensation cultivates the various dhyānas, and perception generates the formless \[attainments\]; entering the absorption of cessation specifically extinguishes the minds of the upper two realms, which is why it specifically speaks of perception and sensation. Furthermore, sensation mostly gives rise to attachment, and perception mostly gives rise to views; since they are the root of faults, they are specifically spoken of. ‘Bodhisattva Ratnamudrāhasta said: “Delighting in nirvāṇa and not delighting in the worldly constitute duality. If one does not delight in nirvāṇa and does not abhor the worldly, then there is no duality. Why is this? If there is bondage, then there is liberation; if there is fundamentally no bondage, who would seek liberation? Where there is neither bondage nor liberation, there is neither delight nor abhorrence; this is entering the Dharma door of non-duality.”’ The Avataṃsaka Sūtra states: ‘Saṃsāra is not disordered, so why abhor it? Nirvāṇa is not quiescent, so why delight in it?’ ‘Bodhisattva Cūḍāmaṇirāja said: “The correct path and the erroneous path constitute duality. One who abides in the correct path does not discriminate between what is erroneous and what is correct; being free from these two is entering the Dharma door of non-duality.”’ The eightfold wrong path is the erroneous path, and the eightfold noble path is the correct path. Furthermore, the views of the Hinayāna are the erroneous path, and the true contemplation of the Mahāyāna is the correct path. For one with the correct view in the sūtra, one sees neither error nor correctness; being neither erroneous nor correct is only then called correct. As for one who abides in the ‘correct path’, seeing that outside the erroneous there is the correct, and outside the correct there is the erroneous—whether erroneous or correct, all of it is termed erroneous. ‘Bodhisattva Tiṣya said: “The real and the unreal constitute duality. One who truly sees does not even see the real, much less the unreal. Why is this? It is not seen by the physical eye, but by the wisdom eye; yet this wisdom eye has neither seeing nor non-seeing; this is entering the Dharma door of non-duality.”’ The real mark is the real, and the illusory is the unreal; one who awakens to the real mark does not see the real, much less the unreal. Since what is seen is neither real nor unreal, that which sees is also neither seeing nor non-seeing. Though it is neither real nor unreal, we provisionally use words to call it real; though it is neither seeing nor non-seeing, we also forcefully designate it as seeing. Thus the object and contemplation appear distinctly, yet object and wisdom are both tranquil. ‘When the bodhisattvas had each spoken in this way, they asked Mañjuśrī: “What is the bodhisattva’s entering the Dharma door of non-duality?” Mañjuśrī said: “As I see it, to have no words and no explanations, no demonstrations and no cognitions with respect to all dharmas, leaving behind all questions and answers—this is entering the Dharma door of non-duality.”’ This second \[section\] is the bodhisattvas asking Mañjuśrī to speak of non-duality. First is the request, next is the exposition. The sūtra has three clauses: first, both two truths are spoken; second, neither of the two truths is spoken; third, the conventional truth is spoken and the ultimate truth is not spoken. Here it refers to the latter two gates. The preceding thirty-one persons all involved six things: vocal sound as speech; using speech to reveal the non-dual Dharma as exposition; revealing the non-dual Dharma and adapting to the listeners as demonstration; causing the audience to awaken and understand as cognition; Jingming’s request to speak as questioning; and the bodhisattvas’ response on non-duality as answering. These all use speech to shatter dharmas, but have not yet silenced the speech that shatters dharmas. Mañjuśrī wished to silence and eliminate the speech that eliminates dharmas, which is why he showed the absence of these six things. ‘Thereupon Mañjuśrī asked Vimalakīrti: “We have each spoken; virtuous one, you should speak of what is the bodhisattva’s entering the Dharma door of non-duality.” Then Vimalakīrti remained silent, without a word.’ This third \[section\] is Mañjuśrī asking Jingming to speak of non-duality. First is the request, next is the response, and third is the praise. The bodhisattvas discarded dharmas by means of words; Mañjuśrī borrowed words to discard words; Jingming by his silence discarded Mañjuśrī’s borrowed words. The principle of non-duality is indeed identical, yet their attainments have differences of depth. ‘Mañjuśrī sighed with praise, saying: “Excellent, excellent! Even to the point of having no letters or speech—this is truly entering the Dharma door of non-duality.”’ This third \[section\] is Mañjuśrī’s praise. Since Jingming showed it silently, Mañjuśrī should also have received it silently; yet for the sake of awakening the assembly of that time, he resorted to words to praise its excellence. Furthermore, to reveal that silence does not impair speech, he used speech to praise silence. ‘When this Dharma door of entering non-duality was preached, five thousand bodhisattvas in this assembly all entered the Dharma door of non-duality and attained the forbearance of the non-arising of dharmas.’ This second \[part shows that\] five thousand bodhisattvas attained entry into the Dharma door of non-duality. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.5.7.1) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.37.44) — Classical Chinese - [佛說維摩詰經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-zhi-qian.2.102) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.5.7](https://indike.org/pramana/in.bauddha.taisho.1781.5.7) · Pramāṇa