Bibliotheca Polyglotta

維摩詰經不二入品第九

維摩詰所說經入不二法門品第九

說無垢稱經不二法門品第九

9. The Dharma-Door of Nonduality

.

§1 atha vimalakīrtir licchavis tān bodhisatvān āmantrayate sma: pratibhātu satpuruṣāḥ katamo bodhisatvānām advayadharmamukhapraveśaḥ |

於是維摩詰問眾菩薩曰諸正士所樂菩薩不二入法門者為何謂也

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

時無垢稱普問眾中諸菩薩曰云何菩薩善能悟入不二法門仁者皆應任己辯才各隨樂說時眾會中有諸菩薩各隨所樂次第而說

de nas li tsa bī dri ma med par grags pas byaṅ chub sems dpa’ de dag la ’di skad ces smras so || skyes bu dam pa dag byaṅ chub sems dpa’ rnams kyi gñis su med pa’i chos kyi sgor ’jug pa gaṅ yin || spobs par gyis śig |

Then, the Licchavi Vimalakīrti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"

. . .

tatra dharmavikurvaṇo nāma bodhisatvaḥ saṃnipatitaḥ | sa evam āha: utpādabhaṅgau kulaputra dvayam | yan na jātaṃ notpannaṃ na tasya kaścid bhaṅgaḥ | anutpādadharmakṣāntipratilambho ’dvayapraveśaḥ |

座中有名法作菩薩答曰族姓子起分為二不起不生則無有二得不起法忍者是不二入

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

時有菩薩名法自在作如是言生滅為二若諸菩薩了知諸法本來無生亦無有滅證得如是無生法忍是為悟入不二法門

byaṅ chub sems dpa’ chos rnam par ’phrul pa źes bya ba der ’dus pa des ’di skad ces smras so || rigs kyi bu skye ba daṅ ’jig pa ni gñis te | gaṅ ma skyes ma byuṅ ba de la ’jig pa gaṅ yaṅ med de | mi skye ba’i chos la bzod pa thob pa ni gñis su med pa la ’jug pa’o ||

The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality."

. . . .

§2 śrīgupto bodhisatva āha: ahaṃ mameti dvayam etat | ātmāsamāropān mameti na bhavati | yaś cāsamāropo ’yam advayapraveśaḥ |

首閉菩薩曰吾我為二如不有二不同像則無吾我以無吾我無所同像者是不二入

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

復有菩薩名曰勝密作如是言我及我所分別為二因計我故便計我所若了無我亦無我所是為悟入不二法門

byaṅ chub sems dpa’ dpal sbas kyis smras pa | ṅa daṅ ṅa’o źes bya ba de ni gñis te | bdag tu sgro btags pa med na ṅa’i bar mi ’gyur te | gaṅ sgro btags pa med pa de ni gñis su med pa la ’jug pa’o ||

The bodhisattva Śrīgandha declared, "’I’ and ’mine’ are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."

. . . .

§3 śrīkūṭo bodhisatva āha: saṃkleśo vyavadānam iti dvayam etat | saṃkleśaparijñānād vyavadānamananā na bhavati | sarvamananāsamudghātā sārūpyagāminī pratipad ayam advayapraveśaḥ |

首立菩薩曰勞生為二為勞乘者其於生也弗知弗樂以過眾知而受色欲者是不二入

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

復有菩薩名曰勝峰作如是言雜染清淨分別為二若諸菩薩了知雜染清淨無二則無分別永斷分別趣寂滅跡是為悟入不二法門

byaṅ chub sems dpa’ dpal brtsegs kyis smras pa | kun nas ñon moṅs pa daṅ | rnam par byaṅ ba źes bya ba de ni gñis te kun nas ñon moṅs pa yoṅs su śes na rnam par byaṅ ba la rlom sems su mi ’gyur źiṅ rlom sems thams cad legs par ’joms pa daṅ | ’thun par ’gro ba’i lam de ni gñis su med pa la ’jug pa’o ||

The bodhisattva Śrīkūṭa declared, "’Defilement’ and ’purification’ are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."

. . . .

§4 sunakṣatro bodhisatva āha: iñjanā mananeti dvayam etat | yat punar neñjate na manasikaroty anadhikāraḥ, adhikāravirahito ’yam advayapraveśaḥ |

善宿菩薩曰慮知為二當以不慮不知於諸法念作而行不念作者是不二入

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為入不二法門

復有菩薩名曰妙星作如是言散動思惟分別為二若諸菩薩了知一切無有散動無所思惟則無作意住無散動無所思惟無有作意是為悟入不二法門

byaṅ chub sems dpa’ skar bzaṅs gis smras pa | g.yo ba daṅ | rlom sems de ni gñis te | gaṅ g.yo ba med ciṅ rlom sems su mi byed | yid la mi byed | lhag par bya pa med pa | lhag par bya ba daṅ bral ba de ni gñis su med par ’jug pa’o ||

The bodhisattva Bhadrajyotis declared, "’Distraction’ and ’attention’ are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."

. . .

§5 subāhur bodhisatva āha: bodhicittaṃ śrāvakacittam iti dvayam etat | yā punar māyācittasamadarśanatā tatra na bodhicittaṃ na śrāvakacittam | yā cittasamalakṣaṇatāyam advayapraveśaḥ |

善多菩薩曰菩薩意弟子意為二如我以等意於所更樂無菩薩意無弟子意與無意同相者是不二入

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

復有菩薩名曰妙臂作如是言菩薩聲聞二心為二若諸菩薩了知二心性空如幻無菩薩心無聲聞心如是二心其相平等皆同幻化是為悟入不二法門

byaṅ chub sems dpa’ lag bzaṅ gis smras pa | byaṅ chub kyi sems daṅ | ñan thos kyi sems źes bya ba de ni gñis te | gaṅ sgyu ma’i sems daṅ mtshuṅs par mthoṅ ba de byaṅ chub kyi sems kyaṅ med | ñan thos kyi sems kyaṅ med de | gaṅ sems kyi mtshan ñid mtshuṅs pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Subhāhu declared, "’Bodhisattva-spirit’ and ’disciple-spirit’ are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."

. . . .

§6 animiṣo bodhisatva āha: upādānam anupādānam iti dvayam etat | yan nopādadāti tan nopalabhate, tatrohāpohaṃ na karoti | akaraṇam avyāpattiḥ sarvadharmāṇām ayam advayapraveśaḥ |

不眴菩薩曰有受為二如不受則無得無得者不作淵以無作無馳騁者是不二入

不眴菩薩曰受不受為二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

復有菩薩名曰無瞬作如是言有取無取分別為二若諸菩薩了知無取則無所得無所得故則無增減無作無息於一切法無所執著是為悟入不二法門

byaṅ chub sems dpa’ mig mi ’dzums kyis smras pa | len pa daṅ | mi len pa de ni gñis te | gaṅ mi len pa de mi dmigs pa ste | gaṅ mi dmigs pa de la rtog pa daṅ bsal bar mi byed | chos thams cad mi byed mi spyod pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Animiṣa declared, "’Grasping’ and ’nongrasping’ are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality."

. . . .

§7 sunetro bodhisatva āha: ekalakṣaṇam alakṣaṇam iti dvayam etat | yat punar na lakṣayati na vikalpayati, naikalakṣaṇaṃ karoti nālakṣaṇam | yal lakṣaṇavilakṣaṇasamalakṣaṇapraveśo ’yam advayapraveśaḥ |

善眼菩薩曰一相不相為二若都不視不熟視不暫視不作一相亦不暫相於視不視以等視者是不二入

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

復有菩薩名曰妙眼作如是言一相無相分別為二若諸菩薩了知諸法無有一相無有異相亦無無相則知如是一相異相無相平等是為悟入不二法門

byaṅ chub sems dpa’ mig bzaṅ gis smras pa | mtshan ñid gcig pa daṅ | mtshan ñid med pa źes bya ba de ni gñis so || gaṅ rtog par mi byed | kun tu rtog par mi byed | mtshan ñid gcig par mi byed | mtshan ñid med par mi byed do || gaṅ mtshan ñid daṅ | mtshan ñid mi ’dra ba la mtshan ñid mtshuṅs par ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Sunetra declared, "’Uniqueness’ and ’characterlessness’ are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."

. . . .

奉養菩薩曰善不善為二於善不善如無所興是謂無想以無想立者而不為二都於其中而無度者是不二入

弗沙菩薩曰善不善為二若不起善不善入無相際而通達者是為入不二法門

復有菩薩名曰育養作如是言善及不善分別為二若諸菩薩了知善性及不善性無所發起相與無相二句平等無取無捨是為悟入不二法門

byaṅ chub sems dpa’ skar rgyal gyis smras pa | dge ba daṅ mi dge ba źes bya ba de ni gñis te | gaṅ dge ba daṅ mi dge ba mi sloṅ źiṅ mtshan ma daṅ mtshan ma med pa la gñis su med par rtog pa ni gñis su med par ’jug pa’o ||

The bodhisattva Tiṣya declared, "’Good’ and ’evil’ are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."

. . . .

§9 siṃho bodhisatva āha: avadyatānavadyateti dvayam etat | yat punar vajranibaddhajñānatayā na badhyate na mucyate ’yam advayapraveśaḥ |

師子意菩薩曰一切不受為二當如金剛而無覺知不為愚行亦不解者是不二入

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

復有菩薩名曰師子作如是言有罪無罪分別為二若諸菩薩了知有罪及與無罪二皆平等以金剛慧通達諸法無縛無解是為悟入不二法門

byaṅ chub sems dpa’ seṅ ges smras pa | kha na ma tho ba daṅ bcas pa daṅ | kha na ma tho ba med pa źes bya ba de ni gñis te | gaṅ gis rdo rje ltar rab tu ’bigs pa’i ye śes kyis mi ’chiṅ mi grol ba de ni gñis su med par ’jug pa’o | |

The bodhisattva Siṃha declared, "’Sinfulness’ and ’sinlessness’ are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."

. . . .

§10 siṃhamatir bodhisatva āha: idaṃ sāsravam idam anāsravam iti dvayam etat | yat punaḥ samatādharmaprāptaḥ sāsravānāsravasaṃjñaṃ na karoti, na vāsaṃjñāprāptaḥ, na cāsaṃjñāsamatāyāṃ samatāprāptaḥ, na saṃjñāgrathitaḥ | ya evaṃ praveśo ’yam advayapraveśaḥ |

勇意菩薩曰漏不漏為二如得正法則其意等已得等者終不為漏不漏想亦不以無想而得不以想受而住者是不二入

師子意菩薩曰有漏無漏為二若得諸法等則不起漏不漏想不著於相亦不住無相是為入不二法門

復有菩薩名師子慧作如是言有漏無漏分別為二若諸菩薩知一切法性皆平等於漏無漏不起二想不著有想不著無想是為悟入不二法門

byaṅ chub sems dpa’ seṅ ge blo gros kyis smras pa | ’di ni zag pa daṅ bcas pa | ’di ni zag pa med pa’o źes bya ba de ni gñis te | gaṅ mñam pa ñid kyis chos thob pas zag pa daṅ | zag pa med pa’i ’du śes su mi byed | ’du śes med par gyur pa yaṅ ma yin | mñam pa ñid la mñam pa ñid thob pa yaṅ med ciṅ ’du śes kyi mdud pa med pa de ltar gaṅ ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Siṃhamati declared, "To say, ’This is impure’ and ’This is immaculate’ makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots. Thus, he enters into nonduality."

. . . . .

§11 sukhādhimukto bodhisatva āha: idaṃ sukham idam asukham iti dvayam etat | yat punaḥ sarvasaukhyāpagato gaganasamabuddhiḥ suviśuddhajñānatayā na sañjaty ayam advayapraveśaḥ |

淨解菩薩曰此有數此無數為二若離一切數則道與空等意都已解無所著者是不二入

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礙者是為入不二法門

復有菩薩名淨勝解作如是言有為無為分別為二若諸菩薩了知二法性皆平等遠離諸行覺慧如空智善清淨無執無遣是為悟入不二法門

byaṅ chub sems dpa’ bde mos kyis smras pa | ’di ni bde ba | ’di ni mi bde ba’o źes bya ba de ni gñis te | gaṅ ye śes śin tu rnam par dag pa’i phyir graṅs thams cad daṅ bral źiṅ blo nam mkha’ daṅ mtshuṅs par mi chags pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Śuddhādhimukti declared, "To say, ’This is happiness’ and ’That is misery’ is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."

. . .

§12 nārāyaṇo bodhisatva āha: idaṃ laukikam idaṃ lokottaram iti dvayam etat | yā laukikasya prakṛtiśūnyatā, na tatra kiṃcid uttīryate nāvatīryate na sāryate na visāryate | yatra nottaraṇaṃ nāvataraṇaṃ na saraṇaṃ na visaraṇam ayam advayapraveśaḥ |

人乘菩薩曰是世間是世尊為二若世間意空 Bo Chinese 於其中不捨不念不依尊上者是不二入

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

復有菩薩名那羅延作如是言世出世間分別為二若諸菩薩了知世間本性空寂無入無出無流無散亦不執著是為悟入不二法門

byaṅ chub sems dpa’ sred med kyis smras pa | ’di ni ’jig rten pa’o || ’di ni ’jig rten las ’das pa’o źes bya ba de ni gñis te | gaṅ ’jig rten gyi raṅ bźin stoṅ pa de la cuṅ zad kyaṅ rgal ba yaṅ med | ’jug pa yaṅ med | ’gro ba yaṅ med | mi ’gro ba yaṅ med de | gaṅ la mi rgal | mi ’jug | ’gro ba yaṅ med | mi ’gro ba yaṅ med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Nārāyana declared, "To say, ’This is mundane’ and ’That is transcendental’ is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."

. . . . . .

§13 dāntamatir bodhisatva āha: saṃsāro nirvāṇam iti dvayam etat | saṃsārasvabhāvadarśanān na saṃsarati na parinirvāti | yaivaṃ budhyanāyam advayapraveśaḥ |

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生不滅如是解者是為入不二法門

復有菩薩名調順慧作如是言生死涅槃分別為二若諸菩薩了知生死其性本空無有流轉亦無寂滅是為悟入不二法門

byaṅ chub sems dpa’ ’dul ba’i blo gros kyis smras pa | ’khor ba daṅ | myaṅ ṅan las ’das pa źes bya ba de ni gñis te | ’khor ba’i ṅo bo ñid mthoṅ bas mi ’khor źiṅ yoṅs su mya ṅan las mi ’da’ ste | gaṅ de ltar rtogs pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Dāntamati declared, "’Life’ and ’liberation’ are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."

. . . .

目見菩薩曰盡不盡為二盡者都盡都盡者不可盡是謂無盡無所盡故曰盡曰盡者無有盡如斯入者是不二入

現見菩薩曰盡不盡為二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

復有菩薩名曰現見作如是言有盡無盡分別為二若諸菩薩了知都無有盡無盡要究竟盡乃名為盡若究竟盡不復當盡則名無盡又有盡者謂一剎那一剎那中定無有盡則是無盡有盡無故無盡亦無了知有盡無盡性空是為悟入不二法門

byaṅ chub sems dpa’ mṅon sum mthoṅ gis smras pa | zad pa daṅ | mi zad pa źes bya ba de ni gñis mo || zad pa ni śin tu zad pa ste | gaṅ śin tu zad pa de la zad par bya ba ma yin pas na de’i phyir mi zad pa źes bya’o || gaṅ mi zad pa de ni skad cig pa ste | skad cig pa la zad pa med do || de lta bur rab tu źugs pa de ni gñis su med pa’i chos kyi sgor źugs pa źes bya’o ||

The bodhisattva Pratyakṣadarśana declared, "’Destructible’ and ’indestructible’ are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called ’indestructible.’ What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called ’the entrance into the principle of nonduality.’"

. . . . . . . . . .

§15 samantagupto bodhisatva āha: ātmā nirātmeti dvayam etat | yas tām ātmatāṃ nopalabhate, sa kiṃ nirātmīkariṣyati | ātmasvabhāvadarśī dvayaṃ na karoty ayam advayapraveśaḥ |

普閉菩薩曰我非我為二如我之不得非我何可得於我自然而不作者是不二入

普守菩薩曰我無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

復有菩薩名曰普密作如是言有我無我分別為二若諸菩薩了知有我尚不可得何況無我見我無我其性無二是為悟入不二法門

byaṅ chub sems dpa’ kun nas sbas kyis smras pa | bdag daṅ | bdag med do źes bya ba de ni gñis te | gaṅ bdag gi dṅos po mi dmigs pa de ci źig bdag med par byed par ’gyur ba de dag gi ṅo bo ñid mthoṅ bas gñis su med pa ni gñis su med par ’jug pa’o ||

The bodhisattva Parigūḍha declared, "’Self’ and ’selflessness’ are dualistic. Since the existence of self cannot be perceived, what is there to be made ’selfless’ ? Thus, the nondualism of the vision of their nature is the entrance into nonduality."

. . . .

§16 vidyuddevo bodhisatva āha: vidyāvidyeti dvayam etat | avidyāprakṛtikaiva vidyā | yā cāvidyā sā prakṛtikāgaṇanā gaṇanāpathasamatikrāntā | yo ’trābhisamayo ’dvayābhisamayo ’yam advayapraveśaḥ |

明天菩薩曰明不明為二不明滋多是故有明若是不用不計以作等計於其中而平等不以二得要者是不二入

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

復有菩薩名曰電天作如是言明與無明分別為二若諸菩薩了知無明本性是明明與無明俱不可得不可算計超算計路於中現觀平等無二是為悟入不二法門

byaṅ chub sems dpa’ glog gi lhas smras pa | rig pa daṅ ma rig pa źes bya ba de ni gñis te | ma rig pa’i raṅ bźin ltar rig pa yaṅ de bźin te | ma rig pa gaṅ yin pa de ni luṅ du ma bstan pa | bgraṅ du med pa bgraṅ ba’i lam las ’das pa’o || gaṅ ’di la mṅon par rtogs pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Vidyuddeva declared, "’Knowledge’ and ’ignorance’ are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."

. . . . .

§17 priyadarśano bodhisatva āha: rūpaṃ śūñam iti dvayam etat | rupam eva hi śūnyatā | na rūpavināśāc chūnyatā, rūpaprakṛtir eva śūnyatā | evaṃ vedanā saṃjñā saṃskārā vijñānaṃ śūñam iti dvayam etat | vijñānam eva hi śūnyatā | na vijñānavināśāc chūnyatā, vijñānaprakṛtir eva śūnyatā | yo ’tra pañcasūpādānaskandheṣv evaṃ jñānānubodho ’yam advayapraveśaḥ |

愛覲菩薩曰世間空耳作之為二色空不色敗空色之性空如是痛想行識空而作之為二識空不識敗空識之性空彼於五陰知其性者是不二入

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

復有菩薩名曰喜見作如是言色受想行及識與空分別為二若知取蘊性本是空即是色空非色滅空乃至識蘊亦復如是是為悟入不二法門

byaṅ chub sems dpa’ mthoṅ dgas smras pa | gzugs ñid stoṅ pa ste | gzugs bśig pa las stoṅ pa ma yin gyi | gzugs kyi raṅ bźin ni stoṅ pa ste | de bźin du tshor ba daṅ | ’du śes daṅ | ’du byed daṅ | rnam par śes pa stoṅ pa ñid ces bya ba de ni gñis so || rnam par śes pa ñid ni stoṅ pa ñid de | rnam par śes pa bśig pas stoṅ pa ma yin gyi | rnam par śes pa’i raṅ bźin ni stoṅ pa ñid do || ’di la gaṅ gis ñe bar len pa’i phuṅ po lṅa la de bźin du śes śiṅ de lta bur ye śes kyis rig pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Priyadarśana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."

. . . . . . . . . . . . .

§18 prabhāketur bodhisatva āha: añe catvāro dhātavo ’nya ākāśadhātur iti dvayam etat | ākāśasvabhāvā eva catvāro dhātavaḥ | pūrvāntata ākāśasvabhāvā aparāntata ākāśasvabhāvās tathā pratyutpannato ’py ākāśasvabhāvāḥ | yac caivaṃ dhātupraveśajñānam ayam advayapraveśaḥ |

光造菩薩曰四種異空種異為二空種自然四大亦爾本空自然末空自然知此種者是不二入

明相菩薩曰四種異空種異為二四種性即是空種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

復有菩薩名曰光幢作如是言四界與空分別為二若諸菩薩了知四界即虛空性前中後際四界與空性皆無倒悟入諸界是為悟入不二法門

byaṅ chub sems dpa’ ’od kyi tog gis smras pa | khams bźi po yaṅ gźan la nam mkha’i khams kyaṅ gźan no źes bya ba de ni gñis te | khams bźi po ni nam kha’i raṅ bźin no || sṅon gyi mtha’ yaṅ nam mkha’i raṅ bźin no || phyi ma’i mtha’ yaṅ nam mkha’i raṅ bźin no | | de bźin du da ltar yaṅ nam mkha’i raṅ bźin te | gaṅ de ltar khams la ’jug pa’i ye śes de ni gñis su med par ’jug pa’o ||

The bodhisattva Prabhāketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."

. . . . .

§19 sumatir bodhisatva āha: cakṣū rūpaṃ ca dvayam etat | yat punaś cakṣuḥparijñātāvī rūpeṣu na rajyati na duṣyati na muhyati, sa ucyate śānta iti | śrotraṃ śabdāś ca ghrāṇaṃ gandhāś ca jihvā rasāś ca kāyaḥ spraṣṭavyāni ca mano dharmāś ca dvayam etat | yat punar manaḥparijñātāvī dharmeṣu na rajyate na duṣyati na muhyati, sa ucyate śānta iti | evaṃ śāntasthitasyādvayapraveśaḥ |

善意菩薩曰眼色為二其知眼者見色不染不怒不癡是謂清淨如是耳聲鼻香舌味身更心法為二其知心者於法不染不怒不癡是謂清淨如此住者是不二入

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癡是名寂滅安住其中是為入不二法門

復有菩薩名曰妙慧作如是言眼色(耳聲鼻香舌味身觸意法分別)為二若諸菩薩了知一切其性皆空見眼自性於色無貪無瞋無癡如是乃至見意自性於法無貪無瞋無癡此則為空如是見已寂靜安住是為悟入不二法門

byaṅ chub sems dpa’ rab kyi blo gros kyis smras pa | mig daṅ gzugs so źes bya ba de ni gñis te | gaṅ mig yoṅs su śes pas gzugs la mi chags | mi sdaṅ mi rmoṅs pa de ni źi ba źes bya’o || de bźin du rna ba daṅ sgra | sna daṅ dri | lce daṅ ro | lus daṅ reg |yid daṅ chos de dag ni gñis so || gaṅ yaṅ yid yoṅs su śes nas chos la mi chags | mi sdaṅ | mi rmoṅs pa de ni źi ba źes bya’o || de ltar źi ba la gnas pa ni gñis su med par ’jug pa’o ||

The bodhisattva Pramati declared, "’Eye’ and ’form’ are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called ’peace.’ Similarly, ’ear’ and ’sound,’ ’nose’ and ’smell,’ ’tongue’ and taste,’ ’body’ and touch,’ and ’mind’ and ’phenomena’ - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called ’peace.’ To live in such peace is to enter into nonduality."

. . . . . . . . .

§20 akṣayamatir bodhisatva āha: dānaṃ sarvajñatāyāṃ pariṇāmayatīti dvayam etat | dānasvabhāvaiva sarvajñatā, sarvajñatāsvabhāva eva pariṇāmaḥ | evaṃ śīlaṃ kṣāntiṃ vīryaṃ dhyānaṃ prajñāṃ sarvajñatāyāṃ pariṇāmayatīti dvayam etat | prajñāsvabhāvaiva sarvajñatā, sarvajñatāsvabhāva eva pariṇāmaḥ | yo ’traikanayapraveśo ’yam advayapraveśaḥ |

無盡意菩薩曰布施一切智而分布為二布施而自然一切智亦爾一切智自然布施亦爾如是持戒忍辱精進一心智慧一切智而分布為二智慧而自然一切智亦爾一切智自然智慧亦爾於其中而一入者是不二入

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

復有菩薩名無盡慧作如是言布施迴向一切智性各別為二若了布施即所迴向一切智性此所迴向一切智性即是布施如是分別戒忍精進靜慮般若及與迴向一切智性各別為二如是乃至般若自性即所迴向一切智性此所迴向一切智性即是般若了此一理是為悟入不二法門

byaṅ chub sems dpa’ blo gros mi zad pas smras pa | sbyin pa thams cad mkhyen pa ñid du yoṅs su bsṅo ba de ni gñis te | sbyin pa’i ṅo bo ñid ni thams cad mkhyen pa’o || thams cad mkhyen pa’i ṅo bo ñid ni yoṅs su bsṅo ba’o || de bźin du tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab thams cad mkhyen pa ñid du yoṅs su bsṅo ba de ni gñis so || thams cad mkhyen pa ni śes rab kyi raṅ bźin no || yoṅs su bsṅo ba yaṅ thams cad mkhyen pa’i raṅ bźin te | gaṅ tshul gcig pa ’di la ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Akṣayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

. . . . . .

§21 gambhīrabuddhir bodhisatva āha: anyā śūnyatānyad animittam anyad apraṇihitam iti dvayam etat | yad dhi śūnyaṃ tatra na kiṃcin nimittam | animitte ’praṇihitam | apraṇihite na cittaṃ na mano na manovijñānaṃ pracarati | yatraikaṃ vimokṣamukhaṃ tatra sarvāṇi vimokṣamukhāni draṣṭavyāny ayam advayapraveśaḥ|

深妙菩薩曰空異無相異無願異為二如空則無相無相則無願無願者不意不心不識不行其以一向行眾解門者是不二入

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是為入不二法門

復有菩薩名甚深覺作如是言空無相無願分別為二若諸菩薩了知空中都無有相此無相中亦無有願此無願中無心無意無識可轉如是即於一解脫門具攝一切三解脫門若此通達是為悟入不二法門

byaṅ chub sems dpa’ blo zab kyis smras pa | stoṅ pa ñid kyaṅ gźan la mtshan ma med pa daṅ | smon pa med pa yaṅ gźan no źes bya ba de ni gñis te | stoṅ pa gaṅ yin pa de la mtshan ma gaṅ yaṅ med do || mtshan ma med pa la smon pa med | smon pa med pa la sems daṅ | yid daṅ | rnam par śes pa rgyu ba med de | gaṅ rnam par thar pa gcig gi sgo de la rnam par thar pa thams cad kyi sgo rnams su blta bar bya ba de ni gñis su med pa’i sgor ’jug pa’o ||

The bodhisattva Gambhīramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."

. . . . . .

§22 śāntendriyo bodhisatva āha: buddho dharmaḥ saṃgha iti dvayam etat | buddhasya hi dharmaḥ, dharmaprakṛtikaś ca saṃghaḥ | sarvāṇy etāni ratnāny asaṃskṛtāni, asaṃskṛtaṃ cākāśam, ākāśasamaś ca sarvadharmanayaḥ | ya evam anugamo ’yam advayapraveśaḥ |

寂根菩薩曰佛法眾為二佛性則法法性則眾一切是三寶無有數無數則朴朴則正諸法樂隨此者是不二入

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

復有菩薩名寂靜根作如是言佛法僧寶分別為二若諸菩薩了知佛性即是法性法即僧性如是三寶皆無為相與虛空等諸法亦爾若此通達是為悟入不二法門

byaṅ chub sems dpa’ dbaṅ po źi bas smras pa | saṅs rgyas daṅ | chos daṅ | dge ’dun źes bya ba de ni gñis te | saṅs rgyas kyi raṅ bźin ni chos so || chos kyi raṅ bźin ni dge ’dun te | de dag thams cad kyaṅ ’dus ma byas pa’o || ’dus ma byas ni nam mkha’o || chos thams cad kyi tshul ni nam mkha’ daṅ mtshuṅs te | gaṅ de ltar rjes su ’gro ba de ni gñis su med par ’jug pa’o ||

The bodhisattva Śāntendriya declared, "It is dualistic to say ’Buddha,’ ’Dharma,’ and ’Sangha.’ The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."

. . . . . . .

§23 apratihatacakṣur bodhisatva āha: satkāyaḥ satkāyanirodha iti dvayam etat | satkāya eva hi nirodhaḥ | tat kasmād dhetoḥ | tathā hi sa satkāya iti dṛṣṭiṃ nopasthāpayati, yayā dṛṣṭyā satkāya iti vā satkāyanirodha iti vā kalpayati | so ’kalpo ’vikalpo ’tyantāvikalpo nirodhasvabhāvaprāptaḥ, na saṃbhavati na vibhavaty ayam advayapraveśaḥ |

不毀根菩薩曰有身與有身盡為二有身則有盡何則從身生見從見有身是故有身有毀滅雜彼以無雜自然如滅而不迷不惑者是不二入

心無礙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

復有菩薩名無礙眼作如是言是薩迦耶及薩迦耶滅分別為二若諸菩薩知薩迦耶即薩迦耶滅如是了知畢竟不起薩迦耶見於薩迦耶薩迦耶滅即無分別無異分別證得此二究竟滅性無所猜疑無驚無懼是為悟入不二法門

byaṅ chub sems dpa’ thogs pa med pa’i mig gis smras pa | ’jig tshogs daṅ | ’jig tshogs ’gog pa źes bya ba de ni gñis te | ’jig tshogs ñid ni ’gog pa’o || de ci’i phyir źe na | ’jig tshogs su lta ba mi skye ba med ciṅ gaṅ lta ba des ’jig tshogs so źe yam | ’jig tshogs ’gog ces mi rtog ste | de mi rtog | rnam par mi rtog | śin tu mi rtogs pas ’gog pa’i raṅ bźin du gyur te | mi ’byuṅ mi ’jig pa de ni gñis su med par ’jug pa’o | |

The bodhisattva Apratihatanetra declared, "It is dualistic to refer to ’aggregates’ and to the ’cessation of aggregates.’ Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize ’These are aggregates’ or ’These aggregates cease.’ Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality."

. . . . . . . .

§24 suvinīto bodhisatva āha: kāyavāṅmanaḥsaṃvara iti dvayam etat | tat kasmād dhetoḥ | anabhisaṃskāralakṣanā hy ete dharmāḥ | yā kāyasyānabhisaṃskāratā tallakṣaṇaiva vāganabhisaṃskāratā tallakṣaṇaiva mano’nabhisaṃskāratā | yā ca sarvadharmāṇām anabhisaṃskāratā, sā jñātavyānugantavyā | yad atrānabhisaṃskārajñānam ayam advayapraveśaḥ |

善斷菩薩曰身口心為二所以者何是身則無為之相也如身之無為口相亦無為如口之無為心相亦無為如其心之無為一切法亦無為其以無二無三事者是不二入

上善菩薩曰身口意善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

復有菩薩名善調順作如是言是身語意三種律儀分別為二若諸菩薩了知如是三種律儀皆無作相其相無二所以者何此三業道皆無作相身無作相即語無作相語無作相即意無作相意無作相即一切法俱無作相若能隨入無造作相是為悟入不二法門

byaṅ chub sems dpa’ śin tu dul bas smras pa | lus daṅ | ṅag daṅ | yid kyi sdom pa źes bya ba de ni gñis su med de | de ci’i phyir źe na | chos ’di dag ni mṅon par ’du mi byed pa’i mtshan ñid de | lus kyi mṅon par ’du mi byed pa gaṅ yin pa ṅag gi mṅon par ’du mi byed pa yaṅ de’i mtshan ñid do || yid kyi mṅon par ’du mi byed pa yaṅ de’i mtshan ñid de | gaṅ chos thams cad kyi mṅon par ’du mi byed pa de yin par śes par bya | rjes su rig par bya ste | gaṅ ’di la mṅon par ’du mi byed par śes pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Suvinīta declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."

. . . . . . . .

§25 puṇyakṣetro bodhisatva āha: puṇyāpuṇyāniñjyān saṃskāran abhisaṃskarotīti dvayam etat | yat punaḥ puṇyāpuṇyāniñjyānabhisaṃskāratā sādvayā | yā ca puṇyāpuṇyāniñjyānāṃ saṃskārāṇāṃ svalakṣaṇaśūnyatā na tatra puṇyāpuṇyāniñjyāḥ saṃskārāḥ | yaivam anumārjanāyam advayapraveśaḥ |

福土菩薩曰福與不福為與不知為為二於福不福如不知為如不有為是則無二其於罪福不以知為如自然相以空知者不是福不非福亦不無知覺如此者是不二入

福田菩薩曰福行罪行不動行為二三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

復有菩薩名曰福田作如是言罪行福行及不動行分別為二若諸菩薩了知罪行福及不動皆無作相其相無二所以者何罪福不動如是三行性相皆空空中無有罪福不動三行差別如是通達是為悟入不二法門

byaṅ chub sems dpa’ bsod nams źiṅ gis smras pa | bsod nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba mṅon par ’du bya ba mṅon par ’du byed do źes bya ba de ni gñis te | gaṅ bsod nams daṅ | bsod nams ma yin pa daṅ | mig g.yo ba mṅon par ’du mi byed pa de ni gñis su med pa’o || bsod nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba’i ’du byed rnams kyi raṅ gi mtshan ñid stoṅ pa ste | de la bsod nams kyaṅ med | bsod nams ma yin pa yaṅ med | mi g.yo ba yaṅ med | mṅon par ’du byed pa yaṅ med de | gaṅ de ltar mi sgrub pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Puṇyakṣetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

. . . . . . .

§26 padmavyūho bodhisatva āha: ātmasamutthānasamutthitaṃ dvayam | ātmaparijñātāvī dvayaṃ notthāpayati | advayasthitasya vijñāptir nāsti | avijñaptikaś cādvayapraveśaḥ |

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

復有菩薩名曰華嚴作如是言一切二法皆從我起若諸菩薩知我實性即不起二不起二故即無了別無了別故無所了別是為悟入不二法門

byaṅ chub sems dpa’ pad ma bkod pas smras pa | bdag kun nas ldaṅ ba las skyes pa de ni gñis te | bdag yoṅs su śes pa ni gñis mi sloṅ ṅo || de ltar gñis su med par gnas pa la rnam par rig pa med pas rnam par rig pa med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Padmavyūha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

. . . . .

§27 śrīgarbho bodhisatva āha: upalambhaprabhāvitaṃ dvayam | yan na labhate tan nopalabhate, tan nāyūhati na niryūhati | tatra nāyūho na niryūho ’yam advayapraveśaḥ |

首懷菩薩曰攀緣稱說為二若其不攀緣則無所不善無非善也如無不善無非善者是不二入

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

復有菩薩名曰勝藏作如是言一切二法有所得起若諸菩薩了知諸法都無所得則無取捨則無取捨既無取捨是為悟入不二法門

byaṅ chub sems dpa’ dpal gyi sñiṅ pos smras pa | dmigs pas rab tu phye ba de ni gñis so || gaṅ mi dmigs pa de ni gñis su med pa ste | de’i phyir gaṅ len pa med ciṅ ’dor ba med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Śrīgarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

. . . . .

月盛菩薩曰闇與明為二不闇不明乃無有二何則如滅定者無闇無明如諸法相而等入者是不二入

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

復有菩薩名曰月上作如是言明之與暗分別為二若諸菩薩了知實相無暗無明其性無二所以者何譬如苾芻入滅盡定無暗無明一切諸法其相亦爾如是妙契諸法平等是為悟入不二法門

byaṅ chub sems dpa’ zla ba’i bla mas smras pa | mun pa daṅ | snaṅ ba źes bya ba de ni gñis te | mun pa yaṅ med | snaṅ ba yaṅ med pa de ni gñis su med pa’o || de ci’i phyir źe na | ’di ltar ’gog par sñoms par źugs pa la mun pa yaṅ med | snaṅ ba yaṅ med de | chos thams cad kyi mtshan ñid kyaṅ de bźin te | gaṅ mñam pa ñid ’di la ’jug pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Candrottara declared, "’Darkness’ and ’light’ are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

. . . . . . .

§29 ratnamudrāhasto bodhisatva āha: nirvāṇe ’bhiratiḥ saṃsāre ’nabhiratir iti dvayam etat | yasya na nirvāṇe ’bhiratir na saṃsāre ’nabhiratir idam advayam | tat kasmād dhetoḥ | baddhasya hi sato mokṣaḥ prabhāvyate | yo ’tyantam evābaddhaḥ sa kiṃ mokṣaṃ paryeṣiṣyate | abaddho ’mukto bhikṣur na ratim utpādayati nāratim ayam advayapraveśaḥ |

寶印手菩薩曰其樂泥洹不樂生死為二如不樂泥洹不惡生死乃無有二何則在生死縛彼乃求解若都無縛其誰求解如無縛無解無樂無不樂者是不二入

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

復有菩薩名寶印手作如是言欣厭涅槃生死為二若諸菩薩了知涅槃及與生死不生欣厭則無有二所以者何若為生死之所繫縛則求解脫若知畢竟無生死縛何為更求涅槃解脫如是通達無縛無解不欣涅槃不厭生死是為悟入不二法門

byaṅ chub sems dpa’ lag na phyag rgya rin po ches smras pa | mya ṅan las ’das pa la mṅon par dga’ źiṅ ’khor ba la mi dga’ ba de ni gñis te | gaṅ mya ṅan las ’das pa la yaṅ mṅon par dga’ ba med pa | ’khor ba la yaṅ mi dga’ ba med pa de ni gñis su med pa’o || de ci’i phyir źe na | gaṅ bciṅs pa las ni grol bar bstan gyi | gaṅ śin tu ma bciṅs pa de thar pa ga la tshol | ma bciṅs ma grol ba’i dge sloṅ gis ni dga’ ba daṅ | mi dga’ ba yaṅ mi rñed de | de ni gñis su med par ’jug pa’o ||

The bodhisattva Ratnamudrāhasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

. . . . . . .

§30 maṇikūṭarājo bodhisatva āha: mārgaḥ kumārga iti dvayam etat | mārgapratipannasya na kumārgaḥ samudācarati | asamudācārasthitasya na mārgasaṃjñā bhavati na kumārgasaṃjñā | saṃjñāparijñātāvino hi dvaye buddhir nākrāmaty ayam asyādvayapraveśaḥ |

心珠立菩薩曰大道小道為二依大道者不樂小道亦不習塵無大道相無小道相如如想之士無以行道者是不二入

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

復有菩薩名珠髻王作如是言正道邪道分別為二若諸菩薩善能安住正道邪道究竟不行以不行故則無正道邪道二相除二相故則無二覺若無二覺是為悟入不二法門

byaṅ chub sems dpa’ nor bu brtsegs pa’i rgyal pos smras pa | lam daṅ | lam ṅan pa’o źes bya ba de ni gñis te | lam du źugs pa la ni lam ṅan pa mi spyod do || mi spyod pa la gnas pa ni lam gyi ’du śes sam | lam ma yin pa’i ’du śes su mi ’gyur ro || ’du śes yoṅs su rig pa ni blo gñis su mi ’jug ste | de ni gñis su med par ’jug pa’o ||

The bodhisattva Maṇikūṭarāja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of ’path’ or ’nonpath.’ Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

. . . . .

§31 satyanandī bodhisatva āha: satyaṃ mṛṣeti dvayam etat | satyadarśī satyam eva na samanupaśyati, kuto mṛṣā drakṣyati | tat kasmād dhetoḥ | na hi sa māṃsacakṣuṣā paśyati, prajñācakṣuṣā paśyati | tathā ca paśyati, na vipaśyati | yatra ca na paśyanā na vipaśyanāyam advayapraveśaḥ |

誠樂仰菩薩曰誠不誠為二誠見者不見誠奚欺偽之能見何則非肉眼所見也以慧見乃而見其以如見無見無不見者是不二入

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

復有菩薩名曰諦實作如是言虛之與實分別為二若諸菩薩觀諦實性尚不見實何況見虛所以者何此性非是肉眼所見慧眼乃見如是見時於一切法無見無不見是為悟入不二法門

byaṅ chub sems dpa’ bden dgas smras pa | bden pa daṅ brdzun pa źes bya ba de ni gñis te | bden pa mthoṅ bas kyaṅ bden pa ñid yaṅ dag par rjes su mi mthoṅ na rdzun pa lta ga la mthoṅ | de ci’i phyir źe na | śa’i mig gis mi mthoṅ gi śes rab kyi mig gis mthoṅ ste | ji ltar mi mthoṅ na rnam par mi mthoṅ ba de ltar mthoṅ ṅo || gaṅ la mthoṅ ba yaṅ med | rnam par mthoṅ ba yaṅ med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Satyarata declared, "It is dualistic to speak of ’true’ and ’false.’ When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight. There, where there is neither sight nor nonsight, is the entrance into nonduality."

. . . . . . .

§32 ity evaṃ te bodhisatvāḥ svakasvakān nirdeśān nirdiśya mañjuśriyam kumārabhūtam etad avocat: katamo mañjuśriḥ bodhisatvasyādvayapraveśaḥ |

如是諸菩薩各各說已又問文殊師利何謂菩薩不二入法門者

如是諸菩薩各各說已問文殊師利何等是菩薩入不二法門

如是會中有諸菩薩隨所了知各別說已同時發問妙吉祥言云何菩薩名為悟入不二法門

de ltar byaṅ chub sems dpa’ de dag gis raṅ raṅ gi bstan pa bśad nas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal byaṅ chub sems dpa’i gñis su med par ’jug pa gaṅ yin |

When the bodhisattvas had given their explanations, they all addressed the crown prince Mañjuśrī: "Mañjuśrī, what is the bodhisattva’s entrance into nonduality?"

. .

mañjuśrīr āha: subhāṣitaṃ yuṣmākaṃ satpuruṣāḥ sarveṣām | api tu yāvad yuṣmābhir nirdiṣṭaṃ sarvam etad dvayam | ekanirdeśaṃ sthāpayitvā yaḥ sarvadharmāṇām anudāhāro ’pravyāhāro ’nudīranākīrtanānabhilapanam aprajñapanam ayam advayapraveśaḥ |

文殊師利曰如彼所言皆各建行於一切法如無所取無度無得無思無知無見無聞是謂不二入

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

時妙吉祥告諸菩薩汝等所言雖皆是善如我意者汝等此說猶名為二若諸菩薩於一切法無言無說無表無示離諸戲論絕於分別是為悟入不二法門

’jam dpal gyis smras pa | skyes bu dam pa khyed kun gyis kyaṅ legs par smras mod kyi khyed kyis bśad pa de thams cad ni gñis so || bstan pa gcig ni ma gtogs te brjod du med pa | smrar med pa | bśad du med pa | bsgrag tu med pa | bstan du med par gdags su med pa de ni gñis su med par ’jug pa’o ||

Mañjuśrī replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into nonduality."

. . . . .

§33 atha khalu mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim etad avocat: nirdiṣṭo ’smābhiḥ kulaputra svakasvako nirdeśaḥ | pratibhātu tavāpy advayadharmapraveśanirdeśaḥ |

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

時妙吉祥復問菩薩無垢稱言我等隨意各別說已仁者當說云何菩薩名為悟入不二法門

de nas ’jam dpal gźon nur gyur pas li tsa bī dri ma med par grags pa la ’di skad ces smras so || kho bo cag gis ni raṅ raṅ gi bstan pa bśad zin na rigs kyi bu khyod kyaṅ gñis su med pa’i chos kyi sgo bstan pa la spobs par gyis śig |

Then the crown prince Mañjuśrī said to the Licchavi Vimalakīrti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality!"

. .

atha vimalakīrtir licchavis tūṣṇīm abhūt |

時維摩詰默然無言

時無垢稱默然無說

de nas li tsa bī dri ma med par grags pa caṅ mi smra bar gyur to ||

Thereupon, the Licchavi Vimalakīrti kept his silence, saying nothing at all.

.

atha mañjuśrīḥ kumārabhūto vimalakīrter licchaveḥ sādhukāram adāt: sādhu sādhu kulaputra ayaṃ bodhisatvānām advayadharmamukhapraveśo yatra nākṣararutaravitavijñaptipracāraḥ |

文殊師利歎曰善哉善哉乃至無有文字語言是真入不二法門

妙吉祥言善哉善哉如是菩薩是真悟入不二法門於中都無一切文字言說分別

de nas ’jam dpal gźon nur gyur pas li tsa bī dri ma med par grags pa la legs so źes bya ba byin te | legs so legs so || rigs kyi bu | ’di ni byaṅ chub sems dpa’ rnams kyi gñis su med par ’jug pa yin te | de la yi ge daṅ | sgra daṅ | rnam par rig pa’i rgyu ba med do ||

The crown prince Mañjuśrī applauded the Licchavi Vimalakīrti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."

. .

iha nirdeśe nirdiśyamāne pañcānāṃ bodhisatvasahasrāṇām advayadharmamukhapraveśād anutpattikadharmakṣāntipratilambho ’bhūt || ||

說是入不二法門品時於此眾中五千菩薩皆入不二法門得無生法忍

此諸菩薩說是法時於眾會中五千菩薩皆得悟入不二法門俱時證會無生法忍

bstan pa ’di bśad pa na byaṅ chub sems dpa’ lṅa stoṅ gñis su med pa’i chos kyi sgor źugs bas mi skye ba’i chos la bzod pa thob par gyur to ||

When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of nonduality and attained tolerance of the birthlessness of things.

.

advayadharmamukhapraveśaparivarto ’ṣṭamaḥ ||

維摩詰所說經卷中維摩詰所說經卷下

說無垢稱經卷第四說無垢稱經卷第五

gñis su med pa’i chos kyi sgor ’jug pa’i le’u ste brgyad pa’o | || |

. . .

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=09799bc4-708f-11df-870c-00215aecadea

Choose languages

Choose images, etc.

Choose languages

Choose display

ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ