[84] Vimalakīrti’s Dharma Gate of Nonduality 【八四】维摩不二法门
Verses on Ancient Cases by Chan Master Xuedou Chongxian, with Commentary by Chan Master Yuanwu Keqin | 2019-04-01 | Download | AI assisted translation
| 【八四】维摩不二法门 |
[Case 84] Vimalakīrti’s Dharma Gate of Nonduality |
| 垂示云：道是，是无可是；言非，非无可非。是非已去，得失两忘，净裸裸，赤洒洒，且道，面前背后是个什么？或有个衲僧出来道，面前是佛殿三门，背后是寝堂方丈。且道，此人还具眼也无？若辨得此人，许尔亲见古人来！ |
Pointer: The Way is affirmed, yet there is nothing that can be affirmed; it is denied, yet there is nothing that can be denied. Once affirmation and denial have passed away, gain and loss are both forgotten—pure and naked, utterly bare. Tell me, what is it before your face and behind your back? Suppose a patched-robed monk came forth and said, “Before me are the Buddha Hall and the Three Gates; behind me are the monks’ quarters and the abbot’s room.” Tell me, does this person have the eye or not? If you can discern this person, I will allow that you have personally seen the ancients. |
| 【八四】举： |
[Case 84] Citation: |
| 维摩诘问文殊师利：【这汉太杀合闹一场。合取口！】 |
Vimalakīrti asked Mañjuśrī: [This fellow is raising altogether too much commotion. Shut his mouth!] |
| “何等是菩萨入不二法门？”【知而故犯！】 |
“What is a bodhisattva’s entry into the Dharma gate of nonduality?” [Knowing full well, he deliberately offends!] |
| 文殊曰：“如我意者，【道什么，直得分疏不下。担枷过状，把髻投衙。】 |
Mañjuśrī said, “As I understand it, [What can one say? He is utterly unable to offer an explanation. Wearing the cangue, he goes to make his confession; clutching his topknot, he surrenders himself at the magistrate’s office.] |
| 于一切法，【唤什么作一切法？】 |
with regard to all dharmas, [What do you call all dharmas?] |
| 无言无说，【道什么！】 |
there is no speech and no explanation, [What are you saying?] |
| 无示无识，【瞒别人即得。】 |
no indication and no cognition, [You can deceive others, perhaps.] |
| 离诸问答，【道什么！】 |
free from all questions and answers. [What are you saying?] |
| 是为入不二法门。”【用入作什么！用许多葛藤作什么！】 |
This is entry into the Dharma gate of nonduality.” [What use is there in entering? What use is there in all these tangled vines?] |
| 于是文殊师利问维摩诘：“我等各自说已，仁者当说，何等是菩萨入不二法门？”【这一拶莫道金粟如来，设使三世诸佛，也开口不得。倒转枪头来也。刺杀一人。中箭还似射人时。】 |
Then Mañjuśrī asked Vimalakīrti, “We have each finished speaking. Worthy sir, please speak: What is a bodhisattva’s entry into the Dharma gate of nonduality?” [Under this thrust, do not speak merely of the Tathāgata Ratnākūṭa; even all Buddhas of the three times could not open their mouths. Now he turns the spearhead around—stabbing one man, yet being struck by the arrow just as he shot another.] |
| 雪窦云：维摩道什么？【咄！万箭攒心！替他说道理。】 |
Xuetou said: What did Vimalakīrti say? [Bah! Ten thousand arrows pierce the heart! He explains it for him.] |
| 复云：勘破了也！【非但当时，即今也恁么。雪窦也是贼过后张弓。虽然为众竭力，争奈祸出私门。且道雪窦还见得落处么？梦也未梦见，说什么勘破。崄！金毛狮子也摸索不着。】 |
He further said: It has been seen through! [Not only at that time, but even now it is just so. Xuetou is also drawing his bow after the thief has fled. Though he exhausts himself for the assembly, the trouble arises from his own household. Tell me, has Xuetou seen where it lands? He has not even dreamed of it—what talk is there of seeing through it? Dangerous! Even a golden-haired lion cannot get hold of it.] |
| 维摩诘令诸大菩萨各说不二法门。时三十二菩萨，皆以二见有为无为真俗二谛，合为一见，为不二法门。后问文殊，文殊云：“如我意者，于一切法，无言无说，无示无识，离诸问答，是为入不二法门。 |
Vimalakīrti had all the great bodhisattvas explain the Dharma gate of nonduality. At that time, thirty-two bodhisattvas each took the dualistic views of conditioned and unconditioned, and the two truths of conventional and ultimate, and united them into a single view, calling this the Dharma gate of nonduality. Then he asked Mañjuśrī, who said, “As I understand it, with regard to all dharmas, there is no speech and no explanation, no indication and no cognition, free from all questions and answers. This is entry into the Dharma gate of nonduality.” |
| ”盖为三十二人以言遣言，文殊以无言遣言，一时扫荡，总不要，是为入不二法门。殊不知灵龟曳尾，拂迹成痕。又如扫帚扫尘相似，尘虽去，帚迹犹存，末后依前除踪迹。于是文殊却问维摩诘云：“我等各自说已，仁者当自说，何等是菩萨入不二法门？”维摩诘默然。 |
The thirty-two had used words to dispel words, while Mañjuśrī used wordlessness to dispel words. Sweeping everything away at once, they wanted none of it; this was entry into the Dharma gate of nonduality. Yet they did not realize that when a divine tortoise drags its tail, it leaves a trace as it brushes the ground. It is like using a broom to sweep away dust: though the dust is gone, the broom’s traces remain. In the end, the traces must still be removed. Then Mañjuśrī asked Vimalakīrti, “We have each finished speaking. Worthy sir, please speak: What is a bodhisattva’s entry into the Dharma gate of nonduality?” Vimalakīrti remained silent. |
| 若是活汉，终不去死水里浸却。若作恁么见解，似狂狗逐块。 |
A living fellow would never soak himself in dead water. To hold such an interpretation is like a mad dog chasing a clod of earth. |
| 雪窦亦不说“良久”，亦不说“默然据坐”，只去急急处云：“维摩道什？”只如雪窦恁么道，还见维摩么？梦也未梦见在！维摩乃过去古佛，亦有眷属，助佛宣化，具不可思议辩才，有不可思议境界，有不可思议神通妙用。于方丈室中，容三万二千狮子宝座，与八万大众，亦不宽狭，且道是什么道理？唤作神通妙用得么？且莫错会！ |
Xuetou did not say “after a long pause,” nor did he say “he sat silently in his seat.” He simply went straight to the crucial point and said, “What did Vimalakīrti say?” But when Xuetou spoke this way, did he see Vimalakīrti? He had not even dreamed of seeing him! Vimalakīrti was an ancient Buddha of a former age. He also had attendants, assisted the Buddha in proclaiming the teaching, possessed inconceivable eloquence, inconceivable realms, and inconceivable spiritual powers and wondrous functions. In his ten-foot-square room, he accommodated thirty-two thousand jeweled lion thrones and an assembly of eighty thousand, yet it was neither cramped nor spacious. Tell me, what principle is this? Can it be called spiritual powers and wondrous functions? Do not misunderstand it! |
| 若是不二法门，虽同得同证，方乃相共证知。独有文殊，可与酬对。虽然恁么，还免得雪窦检责也无？雪窦恁么道，也要与这二人相见。 |
If it is the Dharma gate of nonduality, then only those who have realized and verified it together can mutually confirm and know it. Mañjuśrī alone could exchange words with him. Even so, could he escape Xuetou’s examination? Xuetou spoke in this way because he wanted to meet these two men. |
| 云：“维摩道什么？”又云：“勘破了也！”尔且道是什么处，是勘破处？只这些子，不拘得失，不落是非，如万仞悬崖，向上舍得性命，跳得过去，许尔亲见维摩。如舍不得，大似群羊触藩。雪窦故然是舍得性命底人，所以颂出云： |
He said, “What did Vimalakīrti say?” Then he said, “It has been seen through!” Tell me, at what point was it seen through? Just this: do not be constrained by gain and loss, do not fall into affirmation and denial. Like a cliff ten thousand fathoms high, relinquish your life and leap across it; then I will allow that you have personally seen Vimalakīrti. If you cannot relinquish it, you are much like a flock of sheep butting against a fence. Xuetou was indeed one who could relinquish his life, and so he composed this verse: |
| 咄这维摩老，【咄他作什么？朝打三千，暮打八百。咄得不济事，好与三十棒。】 |
Bah, this old Vimalakīrti! [Why rebuke him? Three thousand blows in the morning, eight hundred in the evening. Such a rebuke is useless; he deserves thirty blows.] |
| 悲生空懊恼。【悲他作什么？自有金刚王宝剑。为他闲事长无明，劳而无功。】 |
Compassion gives rise only to futile vexation. [Why pity him? He already has the vajra king’s precious sword. To busy oneself with his affairs only prolongs ignorance—labor without accomplishment.] |
| 卧疾毗耶离，【因谁致得？带累一切人。】 |
He feigns illness in Vaiśālī, [Who brought this about? He has burdened everyone.] |
| 全身太枯槁。【病则且置，为什么口似匾担？饭也吃不得，喘也喘不得。】 |
His whole body utterly withered. [Put the illness aside for now—why is his mouth like a carrying pole? He can neither eat nor breathe.] |
| 七佛祖师来，【客来须看，贼来须打。成群作队，也须是作家始得。】 |
The patriarchs of the seven Buddhas come, [When guests come, one must receive them; when thieves come, one must strike them. They come in a group, yet one must still be a master.] |
| 一室且频扫。【犹有这个在。元来在鬼窟里作活计。】 |
And one room must be swept again and again. [This still remains. It turns out that he is making a living in a ghost cave.] |
| 请问不二门，【若有可说，被他说了也。打云：和阇黎，也寻不见！】 |
They ask about the gate of nonduality, [If there were something to say, he would already have said it. Strikingly he says: Even the venerable master cannot find it!] |
| 当时便靠倒。【苍天苍天！道什么？】 |
And at once he falls over. [Heaven! Heaven! What are you saying?] |
| 不靠倒，【死中得活。犹有气息在。】 |
Not falling over—[He comes to life amid death. There is still breath in him.] |
| 金毛狮子无处讨。【咄！还见么？苍天苍天！】 |
Nowhere can the golden-haired lion be found. [Bah! Do you see? Heaven! Heaven!] |
| 雪窦道“咄这维摩老”，头上先下一咄作什么？以金刚王宝剑，当头直截。须朝打三千，暮打八百始得。梵语云“维摩诘”，此云“无垢称”，亦云“净名”，乃过去金粟如来也。 |
When Xuetou says, “Bah, this old Vimalakīrti!” why does he first utter a “Bah!” right over his head? With the vajra king’s precious sword, he cuts straight down upon him. Only three thousand blows in the morning and eight hundred in the evening will do. In Sanskrit, Vimalakīrti is rendered in Chinese as “Stainless Fame,” also as “Pure Name.” He was the Tathāgata Ratnākūṭa in a former age. |
| 不见僧问云居简和尚：“既是金粟如来，为什么却于释迦如来会中听法？”简云：“他不争人我。”大解脱人不拘成佛不成佛，若道他修行务成佛道，转没交涉。 |
A monk once asked Chan Master Jian of Yunju, “Since he was the Tathāgata Ratnākūṭa, why did he listen to the Dharma in the assembly of Śākyamuni Tathāgata?” Jian said, “He does not contend over self and others.” A person of great liberation is not bound by whether or not he becomes a Buddha. If you say that he cultivates solely in pursuit of Buddhahood, you miss the point altogether. |
| 譬如《圆觉经》云：“以轮回心，生轮回见，入于如来大寂灭海，终不能至。”永嘉云：“或是或非人不识，逆行顺行天莫测。”若顺行则趣佛果位中，若逆行则入众生境界。寿禅师道：“直饶尔磨炼得到这田地，亦未可顺汝意在，直待证无漏圣身，始可逆行顺行。” |
For example, the Sūtra of Perfect Enlightenment says, “With a mind of saṃsāra, one gives rise to saṃsāric views; entering the Tathāgata’s great ocean of quiescent extinction, one can never arrive.” Yongjia said, “Whether right or wrong, people do not know; whether moving against or with the current, even heaven cannot fathom it.” To move with the current is to proceed toward the stage of Buddhahood; to move against it is to enter the realm of sentient beings. Chan Master Shou said, “Even if you have tempered yourself until you reach this state, you still may not follow your own inclinations. Only after you realize the undefiled sacred body may you move against or with the current.” |
| 所以雪窦道“悲生空懊恼”。维摩经云：“为众生有病，故我亦有病。”懊恼则悲绝也。 |
Therefore Xuetou said, “Compassion gives rise only to futile vexation.” The Vimalakīrti Sūtra says, “Because sentient beings are ill, I too am ill.” Vexation is compassion carried to its utmost. |
| “卧疾毗耶离”，维摩示疾于毗耶离城也。唐时王玄策使西域，过其居，遂以手板纵横量其室得十笏，因名“方丈”。 |
“He feigns illness in Vaiśālī” means that Vimalakīrti manifested illness in the city of Vaiśālī. During the Tang dynasty, Wang Xuance was sent as an envoy to India. Passing by Vimalakīrti’s residence, he measured its room lengthwise and crosswise with his tablet and found it to be ten Chinese feet square; hence it came to be called a “ten-foot-square room.” |
| “全身太枯槁”，因以身疾，广为说法，云：“是身无常、无强、无力、无坚，速朽之法，不可信也。为苦为恼，众病所集，乃至‘阴、界、入’所共合成。” |
“His whole body utterly withered”: because of his bodily illness, he extensively taught the Dharma, saying, “This body is impermanent, without strength, without power, and without firmness; it quickly decays and cannot be trusted. It is suffering and vexation, a convergence of all illnesses, even a composite formed by the aggregates, realms, and sense-bases.” |
| “七佛祖师来”，文殊是七佛祖师，承世尊旨往彼问疾。 |
“The patriarchs of the seven Buddhas come”: Mañjuśrī was the teacher of the seven Buddhas. In accordance with the World-Honored One’s command, he went there to inquire after Vimalakīrti’s illness. |
| “一室且频扫”，方丈内皆除去所有，唯留一榻，等文殊至请问不二法门也。 |
“And one room must be swept again and again”: all things within the ten-foot-square room were removed, leaving only one couch, to await Mañjuśrī’s arrival and his inquiry into the Dharma gate of nonduality. |
| 所以雪窦道“请问不二门，当时便靠倒”。维摩口似匾檐，如今禅和子便道“无语是靠倒”，且莫错认定盘星！ |
Therefore Xuetou said, “They ask about the gate of nonduality, and at once he falls over.” Vimalakīrti’s mouth was like a flat eave, yet Chan students today say, “Being speechless is falling over.” Do not mistake the fixed pole star for it! |
| 雪窦拶到万仞悬崖上，却云“不靠倒”，一手抬一手搦。他有这般手脚，直是用得玲珑，此颂前面拈云“维摩道什么？” |
Xuetou presses him onto a cliff ten thousand fathoms high, then says, “Not falling over.” With one hand he lifts up, with the other he presses down. He has such dexterous hands and feet, using them with complete agility. This verse comments on the earlier remark, “What did Vimalakīrti say?” |
| “金毛狮子无处讨”，非但当时，即今也恁么。还见维摩老么？尽山河大地草木丛林皆变作金毛狮子，也摸索不着！ |
“Nowhere can the golden-haired lion be found”: not only then, but even now it is just so. Do you see old Vimalakīrti? Even if all mountains, rivers, the great earth, grasses, trees, and forests were transformed into golden-haired lions, you still could not lay hold of him! |
| 【y】：云：“维摩道什么？”又云：“勘破了也！”尔且道是什么处，是勘破处？ |
[y]: He said, “What did Vimalakīrti say?” Then he said, “It has been seen through!” Tell me, at what point was it seen through? |
| 【大手】：道句勘破了也，却成暗物深藏之患，故圆悟谓之还见得落处么？ |
[Great Hand]: To say that it has been seen through merely creates the danger of hiding a dark thing deeply away; thus Yuanwu asks, “Has he seen where it lands?” |
| 【焦芽败种】：【大手】俗汉请进： |
[Scorched Sprouts and Rotten Seeds]: [Great Hand], let this worldly fellow come forward: |
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| 病从口入，法从心生；泥深三尺，自验脚下！！ |
Illness enters through the mouth; the Dharma arises from the mind. With mud three feet deep, examine your own feet! ! |
| 【y】：勘破什么？勘破这个 |
[y]: Seen through what? Seen through this: |
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| 以“维摩诘默然无言”为无说而说。 |
Taking “Vimalakīrti remained silent and speechless” as speaking through non-speaking. |
| 【铁扫帚】：维摩诘所说经 入不二法门品第九 |
[Iron Broom]: The Vimalakīrti Nirdeśa Sūtra, Chapter Nine: Entry into the Dharma Gate of Nonduality |
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| 维摩诘所说经 入不二法门品第九 |
The Vimalakīrti Nirdeśa Sūtra, Chapter Nine: Entry into the Dharma Gate of Nonduality |
| 尔时维摩诘。谓众菩萨言。诸仁者。云何菩萨入不二法门。各随所乐说之。会中有菩萨名法自在。说言。诸仁者。生灭为二。法本不生今则无灭。得此无生法忍。是为入不二法门。 |
At that time Vimalakīrti addressed the bodhisattvas: “Virtuous ones, how does a bodhisattva enter the Dharma gate of nonduality? Let each speak according to his preference.” In the assembly was a bodhisattva named Dharma Sovereignty, who said: “Virtuous ones, arising and ceasing are two. Dharmas are fundamentally unborn and now do not cease. To attain this forbearance of the non-arising of dharmas is entry into the Dharma gate of nonduality.” |
| 德守菩萨曰。我我所为二。因有我故便有我所。若无有我则无我所。是为入不二法门。 |
Bodhisattva Virtue Guard said: “Self and what belongs to self are two. Because there is a self, there is what belongs to self. If there is no self, then there is nothing that belongs to self. This is entry into the Dharma gate of nonduality.” |
| 不眴菩萨曰。受不受为二。若法不受则不可得。以不可得故无取无舍无作无行。是为入不二法门。 |
The Bodhisattva Unblinking said, “Acceptance and nonacceptance are two. If dharmas are not accepted, they cannot be obtained. Because they cannot be obtained, there is neither grasping nor relinquishing, neither action nor conduct. This is entering the Dharma gate of nonduality.” |
| 德顶菩萨曰。垢净为二。见垢实性则无净相顺于灭相。是为入不二法门。 |
The Bodhisattva Virtue-Crested said, “Defilement and purity are two. When one sees the true nature of defilement, there is no appearance of purity; one accords with the characteristic of cessation. This is entering the Dharma gate of nonduality.” |
| 善宿菩萨曰。是动是念为二。不动则无念。无念则无分别。通达此者。是为入不二法门。 |
The Bodhisattva Good Abode said, “Movement and thought are two. When there is no movement, there is no thought. When there is no thought, there is no discrimination. To penetrate this is to enter the Dharma gate of nonduality.” |
| 善眼菩萨曰。一相无相为二。若知一相即是无相。亦不取无相入于平等。是为入不二法门。 |
The Bodhisattva Good-Eye said, “One characteristic and no characteristic are two. If one knows that the one characteristic is itself no characteristic, and does not grasp even no characteristic, one enters equality. This is entering the Dharma gate of nonduality.” |
| 妙臂菩萨曰。菩萨心声闻心为二。观心相空如幻化者。无菩萨心无声闻心。是为入不二法门。 |
The Bodhisattva Wondrous Arm said, “The mind of a bodhisattva and the mind of a śrāvaka are two. When one contemplates the marks of mind as empty and like an illusion, there is no bodhisattva mind and no śrāvaka mind. This is entering the Dharma gate of nonduality.” |
| 弗沙菩萨曰。善不善为二。若不起善不善。入无相际而通达者。是为入不二法门。 |
The Bodhisattva Fusha said, “Good and evil are two. If one does not give rise to good or evil, enters the realm of no characteristics, and penetrates it, this is entering the Dharma gate of nonduality.” |
| 师子菩萨曰。罪福为二。若达罪性则与福无异。以金刚慧决了此相无缚无解者。是为入不二法门。 |
The Bodhisattva Lion said, “Offense and merit are two. If one realizes the nature of offenses, it is no different from merit. One who decisively understands this characteristic through vajra wisdom has neither bondage nor liberation. This is entering the Dharma gate of nonduality.” |
| 师子意菩萨曰。有漏无漏为二。若得诸法等则不起漏不漏想。不着于相亦不住无相。是为入不二法门。 |
The Bodhisattva Lion’s Intent said, “Defiled and undefiled are two. If one realizes the equality of all dharmas, one gives rise to no notion of defiled or undefiled. One neither clings to characteristics nor abides in no characteristics. This is entering the Dharma gate of nonduality.” |
| 净解菩萨曰。有为无为为二。若离一切数则心如虚空。以清净慧无所碍者。是为入不二法门。 |
The Bodhisattva Pure Understanding said, “Conditioned and unconditioned are two. If one is free from all numbers, the mind is like empty space. With pure wisdom and no obstruction, this is entering the Dharma gate of nonduality.” |
| 那罗延菩萨曰。世间出世间为二。世间性空即是出世间。于其中不入不出不溢不散。是为入不二法门。 |
The Bodhisattva Nārāyaṇa said, “The worldly and the supramundane are two. The empty nature of the worldly is itself the supramundane. Within this, there is neither entering nor leaving, neither overflowing nor dispersing. This is entering the Dharma gate of nonduality.” |
| 善意菩萨曰。生死涅槃为二。若见生死性则无生死。无缚无解不生不灭。如是解者。是为入不二法门。 |
The Bodhisattva Good Intent said, “Birth and death and nirvāṇa are two. If one sees the nature of birth and death, there is no birth and death, no bondage and no liberation, neither arising nor ceasing. Such understanding is entering the Dharma gate of nonduality.” |
| 现见菩萨曰。尽不尽为二。法若究竟尽若不尽皆是无尽相。无尽相即是空。空则无有尽不尽相。如是入者。是为入不二法门。 |
The Bodhisattva Manifest Vision said, “Exhaustion and nonexhaustion are two. Whether dharmas are ultimately exhausted or not exhausted, they are all characterized by inexhaustibility. The characteristic of inexhaustibility is emptiness. Where there is emptiness, there is no characteristic of exhaustion or nonexhaustion. Such entry is entering the Dharma gate of nonduality.” |
| 普守菩萨曰。我无我为二。我尚不可得非我何可得。见我实性者不复起二。是为入不二法门。 |
The Bodhisattva Universally Upholding said, “Self and no-self are two. Even the self cannot be obtained; how then could no-self be obtained? One who sees the true nature of self no longer gives rise to duality. This is entering the Dharma gate of nonduality.” |
| 电天菩萨曰。明无明为二。无明实性即是明。明亦不可取离一切数。于其中平等无二者。是为入不二法门。 |
The Bodhisattva Lightning Deva said, “Light and ignorance are two. The true nature of ignorance is itself light. Light too cannot be grasped and is free from all numbers. To be equal and nondual within this is to enter the Dharma gate of nonduality.” |
| 喜见菩萨曰。色色空为二。色即是空非色灭空色性自空。如是受想行识识空为二识即是空非识灭空识性自空。于其中而通达者。是为入不二法门。 |
The Bodhisattva Joyful Vision said, “Form and emptiness are two. Form is itself emptiness; emptiness is not produced by the destruction of form, for the nature of form is itself empty. So too, feeling, perception, formations, and consciousness and emptiness are two. Consciousness is itself emptiness; emptiness is not produced by the destruction of consciousness, for the nature of consciousness is itself empty. To penetrate this is to enter the Dharma gate of nonduality.” |
| 明相菩萨曰。四种异空种异为二。四种性即是空种性。如前际后际空故中际亦空。若能如是知诸种性者。是为入不二法门。 |
The Bodhisattva Bright Characteristics said, “The four elements and the space element are distinct—this is duality. The nature of the four elements is itself the nature of the space element. Since the past limit and future limit are empty, the present limit is also empty. To know the nature of all elements in this way is to enter the Dharma gate of nonduality.” |
| 妙意菩萨曰。眼色为二。若知眼性于色不贪不恚不痴。是名寂灭。如是耳声鼻香舌味身触意法为二。若知意性于法不贪不恚不痴。是名寂灭。安住其中。是为入不二法门。 |
The Bodhisattva Wondrous Intent said, “The eye and forms are two. If one knows the nature of the eye, one is neither greedy, angry, nor deluded regarding forms. This is called quiescence. So too, the ear and sounds, the nose and scents, the tongue and tastes, the body and tactile objects, and the mind and dharmas are two. If one knows the nature of the mind, one is neither greedy, angry, nor deluded regarding dharmas. This is called quiescence. To abide therein is to enter the Dharma gate of nonduality.” |
| 尽意菩萨曰。布施回向一切智为二。布施性即是回向一切智性。如是持戒忍辱精进禅定智慧。回向一切智为二。智慧性即是回向一切智性。于其中入一相者。是为入不二法门。 |
The Bodhisattva Exhausted Intent said, “Giving and dedicating it to all-knowing wisdom are two. The nature of giving is itself the nature of dedicating it to all-knowing wisdom. So too, upholding the precepts, patience, diligence, meditative concentration, and wisdom, and dedicating them to all-knowing wisdom are two. The nature of wisdom is itself the nature of dedicating it to all-knowing wisdom. To enter the single characteristic therein is to enter the Dharma gate of nonduality.” |
| 深慧菩萨曰。是空是无相是无作为二。空即无相无相即无作。若空无相无作则无心意识。于一解脱门即是三解脱门者。是为入不二法门。 |
The Bodhisattva Deep Wisdom said, “Emptiness, no characteristics, and non-action are three. Emptiness is itself no characteristics, and no characteristics are themselves non-action. Where there are emptiness, no characteristics, and non-action, there is no mind, intellect, or consciousness. To realize that one gate of liberation is itself the three gates of liberation is to enter the Dharma gate of nonduality.” |
| 寂根菩萨曰。佛法众为二。佛即是法法即是众。是三宝皆无为相与虚空等。一切法亦尔。能随此行者。是为入不二法门。 |
The Bodhisattva Quiescent Faculties said, “Buddha, Dharma, and Saṅgha are three. Buddha is Dharma, and Dharma is Saṅgha. These Three Treasures all bear the characteristic of the unconditioned and are equal to empty space. All dharmas are likewise. One who can act accordingly enters the Dharma gate of nonduality.” |
| 心无碍菩萨曰。身身灭为二。身即是身灭。所以者何。见身实相者不起见身及见灭身。身与灭身无二无分别。于其中不惊不惧者。是为入不二法门。 |
The Bodhisattva Unobstructed Mind said, “The body and the cessation of the body are two. The body is itself the cessation of the body. Why is this so? One who sees the true characteristic of the body does not give rise to the view of a body or the view of the cessation of the body. The body and its cessation are neither two nor differentiated. To be neither startled nor afraid therein is to enter the Dharma gate of nonduality.” |
| 上善菩萨曰。身口意善为二。是三业皆无作相。身无作相即口无作相。口无作相即意无作相。是三业无作相即一切法无作相。能如是随无作慧者。是为入不二法门。 |
The Bodhisattva Supreme Good said, “The wholesome actions of body, speech, and mind are two. These three karmas all bear the characteristic of non-action. The body’s characteristic of non-action is itself the speech’s characteristic of non-action; the speech’s characteristic of non-action is itself the mind’s characteristic of non-action. The characteristic of non-action of these three karmas is itself the characteristic of non-action of all dharmas. One who accords with such wisdom of non-action enters the Dharma gate of nonduality.” |
| 福田菩萨曰。福行罪行不动行为二。三行实性即是空。空则无福行无罪行无不动行。于此三行而不起者。是为入不二法门。 |
The Bodhisattva Field of Merit said, “Meritorious action, evil action, and immovable action are two. The true nature of the three actions is emptiness. In emptiness, there is no meritorious action, no evil action, and no immovable action. Not giving rise to these three actions is entering the Dharma gate of nonduality.” |
| 华严菩萨曰。从我起二为二。见我实相者不起二法。若不住二法则无有识。无所识者。是为入不二法门。 |
The Bodhisattva Avataṃsaka said, “Duality arising from self is two. One who sees the true characteristic of self does not give rise to dual dharmas. If one does not abide in dual dharmas, there is no consciousness. Where there is nothing to be conscious of, this is entering the Dharma gate of nonduality.” |
| 德藏菩萨曰。有所得相为二。若无所得则无取舍。无取舍者。是为入不二法门。 |
The Bodhisattva Treasury of Virtue said, “The characteristic of attainment is two. If there is no attainment, there is neither grasping nor relinquishing. Neither grasping nor relinquishing is entering the Dharma gate of nonduality.” |
| 月上菩萨曰。闇与明为二。无闇无明则无有二。所以者何。如入灭受想定无闇无明一切法相亦复如是。于其中平等入者。是为入不二法门。 |
The Bodhisattva Moon Above said, “Darkness and light are two. Where there is no darkness and no light, there is no duality. Why is this so? As when one enters the samādhi of cessation of feeling and perception, there is neither darkness nor light; the characteristics of all dharmas are likewise. To enter them with equality is to enter the Dharma gate of nonduality.” |
| 宝印手菩萨曰。乐涅槃不乐世间为二。若不乐涅槃不厌世间则无有二。所以者何。若有缚则有解。若本无缚其谁求解。无缚无解则无乐厌。是为入不二法门。 |
The Bodhisattva Jewel-Seal Hand said, “Delighting in nirvāṇa and not delighting in the world are two. If one does not delight in nirvāṇa and does not reject the world, there is no duality. Why is this so? If there is bondage, there is liberation. But if there was originally no bondage, who would seek liberation? Where there is neither bondage nor liberation, there is neither delight nor aversion. This is entering the Dharma gate of nonduality.” |
| 珠顶王菩萨曰。正道邪道为二。住正道者则不分别是邪是正。离此二者。是为入不二法门。 |
The Bodhisattva Jewel-Crested King said, “The right path and the wrong path are two. One who abides in the right path does not discriminate between wrong and right. To be free from these two is to enter the Dharma gate of nonduality.” |
| 乐实菩萨曰。实不实为二。实见者尚不见实何况非实。所以者何。非肉眼所见慧眼乃能见。而此慧眼无见无不见。是为入不二法门。 |
The Bodhisattva Delighting in Reality said, “Real and unreal are two. One who sees reality does not even see reality, much less unreality. Why is this so? It is not seen by the fleshly eye; only the eye of wisdom can see it. Yet this eye of wisdom neither sees nor does not see. This is entering the Dharma gate of nonduality.” |
| 如是诸菩萨各各说已。问文殊师利。何等是菩萨入不二法门 |
After all these bodhisattvas had each spoken, they asked Mañjuśrī, “What is a bodhisattva’s entry into the Dharma gate of nonduality?” |
| 文殊师利曰。如我意者。于一切法无言无说。无示无识离诸问答是为入不二法门。于是文殊师利。问维摩诘。我等各自说已。仁者当说。何等是菩萨入不二法门 |
Mañjuśrī said, “In my view, with regard to all dharmas there are no words and no speech, no indication and no cognition; one is free from all questions and answers. This is entering the Dharma gate of nonduality.” Then Mañjuśrī asked Vimalakīrti, “We have each spoken. Now, benevolent one, please speak: What is a bodhisattva’s entry into the Dharma gate of nonduality?” |
| 时维摩诘默然无言 |
At that time, Vimalakīrti remained silent, saying nothing. |
| 文殊师利叹曰。善哉善哉。乃至无有文字语言。是真入不二法门 |
Mañjuśrī praised him, saying, “Excellent, excellent! To have not even words or language—this is truly entering the Dharma gate of nonduality.” |
| 说是入不二法门品时。于此众中五千菩萨。皆入不二法门得无生法忍 |
When this chapter on entering the Dharma gate of nonduality was spoken, five thousand bodhisattvas in the assembly all entered the Dharma gate of nonduality and attained the forbearance of the non-arising of dharmas. |
| 【Bamboozle】：文殊师利叹曰.善哉善哉.乃至无有文字语言.是真入不二法门 |
【Bamboozle】: Mañjuśrī praised him, saying, “Excellent, excellent! To have not even words or language—this is truly entering the Dharma gate of nonduality.” |
| 【惭愧心】：请教老师和师兄： |
【Ashamed Heart】: A question for the teacher and Dharma brothers: |
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| 1雪窦道“悲生空懊恼”。维摩经云：“为众生有病，故我亦有病。”懊恼则悲绝也。 做何解？ |
1. Xuedou said, “Compassion gives rise to empty vexation.” The Vimalakīrti Sūtra says, “Because sentient beings are ill, I too am ill.” If there is vexation, then compassion is cut off. How should this be understood? |
| 2雪窦复云：勘破了也！又做何解？ |
2. Xuedou further said, “It has been thoroughly seen through!” How should this be understood? |
| 顶礼十方三世一切诸佛 |
Homage to all Buddhas of the ten directions and the three periods of time. |
| 【lvm】（接【惭愧心】：请教老师和师兄： ）：无解。或者说八万四千解。 |
【lvm】 (in reply to 【Ashamed Heart】: A question for the teacher and Dharma brothers): No explanation. Or one could say there are eighty-four thousand explanations. |
| 【惭愧心】：谢谢老师和师兄 |
【Ashamed Heart】: Thank you, teacher and Dharma brothers. |
| 【大手老人】：一副棺材兩个死汉子。 |
【Elder Big Hand】: One coffin, two dead men. |
| 【孤藤杏】：瞎人只会胡言乱语。 |
【Lone Vine Apricot】: Blind people only know how to babble nonsense. |
