[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) › [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777) › 2.173 # 淨名經集解關中疏 2.173 淨名經集解關中疏 2.173 - **Language:** Classical Chinese ### [2.173](https://indike.org/pramana/in.bauddha.taisho.2777.2.173) 維摩詰言。若菩薩行於非道。是為通達佛道　二答也。什曰。凡非其實而處之皆名非道。肇曰。以道為道非道為非道者愛惡並起垢累滋彰。何能通心妙旨達平等之道乎。若能不以道為道不以非道為非道者則是非絕於心遇物斯可乘矣。所以處是無是是之情。乘非無非非之意故。能美惡齊觀履逆常順。和光塵勞愈晦愈明。斯可謂達平等無礙佛道乎　又問。云何菩薩行於非道　此三重徵問也　答曰。菩薩行五無間而無惱恚　此下四廣釋文有九類。此初惡趣非道也。五無間者殺父殺母殺阿羅漢出佛身血破法輪僧。初二違恩。後三背德。故名逆也。故曰。夫法身大士內裏沖虛沖。外權道俗是非俱乘逆順。斯入善惡反論靡不通達。和光塵穢而其心常寂。和光同穢故能行五無間。真心常寂故能而無惱恚。乃至不斷生死。是名和光現於涅槃。所謂常寂類皆然也。 > Vimalakīrti said: "If a bodhisattva walks what is not the path, this is penetrating the Buddha path." Second, the answer. Kumārajīva says: "In general, dwelling in whatever is not the true reality is called 'not the path.'" Zhao says: "If one takes the path as the path and what is not the path as not the path, attachment and aversion will arise together, and defilements will flourish. How could one penetrate the subtle intent of the mind and attain the path of equality? If one can neither take the path as the path nor take what is not the path as not the path, then right and wrong will vanish from the mind, and encountering things, one can mount them all. Therefore, dwelling in what is right, one has no sentiment of affirming the right; mounting what is wrong, one has no intention of negating the wrong. Thus one can view beauty and ugliness alike, and stepping through adversity, remain ever compliant. Blending one's light with dusty afflictions, the darker it becomes, the brighter it shines. This can indeed be called attaining the equal, unimpeded Buddha path!" \[Mañjuśrī\] again asked: "How does a bodhisattva walk what is not the path?" This is the third part, probing further with a question. \[Vimalakīrti\] answered: "A bodhisattva practices the five deeds of immediate retribution yet is without distress or anger." Below, the fourth part broadly explains this in nine categories. This first is the non-path of the evil destinies. The five deeds of immediate retribution are killing one's father, killing one's mother, killing an arhat, shedding a Buddha's blood, and disrupting the Saṃgha that turns the Dharma wheel. The first two transgress against benevolence; the last three violate virtue; hence they are called rebellious. Therefore it is said: The dharmakāya mahāsattva is inwardly serene and empty; externally he provisionally employs both the path and the secular, mounting both right and wrong, and entering both adversity and compliance. In the contradictory discourse of good and evil, there is nothing he does not penetrate. Blending his light with defilement, his mind is ever tranquil. Because he blends his light with defilement, he can practice the five deeds of immediate retribution; because his true mind is ever tranquil, he is without distress or anger. Down to not severing birth and death—this is called blending the light; manifesting in nirvāṇa—this is called ever tranquil. All categories are like this. > — English (machine translation) (machine translation) - [Previous: 2.172](https://indike.org/pramana/in.bauddha.taisho.2777.2.172) - [Next: 2.174](https://indike.org/pramana/in.bauddha.taisho.2777.2.174) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2777.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2777~en-mt.2.173) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.7.8) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.132) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2777.2.173](https://indike.org/pramana/in.bauddha.taisho.2777.2.173) · Pramāṇa