Chinese
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。” 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。” 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。” 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。” 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。” 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。” 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。” 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。” 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 现代汉语译本：文殊师利说：‘有为（Samskrta，指有生灭变化的事物）、无为（Asamskrta，指无生灭变化的事物）是二。如果能脱离一切数量的执着，那么心就像虚空一样，以清净的智慧没有任何阻碍，这就是进入不二法门。’ 那罗延（Narayana，印度教主神之一，在此处作为菩萨名）菩萨说：‘世间（Lokadhatu，指众生居住的世界）、出世间（Lokottara，超越世俗的世界）是二。世间的本性是空，就是出世间。对于世间和出世间，不进入、不出去、不溢出、不消散，这就是进入不二法门。’ 善意菩萨说：‘生死（Samsara，轮回）、涅槃（Nirvana，解脱）是二。如果能看清生死的本性，就没有生死，没有束缚也没有解脱，不生也不灭。这样理解，就是进入不二法门。’ 现见菩萨说：‘尽（Kshaya，终尽）、不尽（Akshaya，不终尽）是二。法如果达到究竟，终尽和不终尽，都是无尽的相；无尽的相就是空，空就没有终尽和不终尽的相。这样进入，就是进入不二法门。’ 普守菩萨说：‘我（Atman，自我）、无我（Anatman，非我）是二。我尚且不可得，非我怎么可能得到？见到我的真实本性，就不再产生二元对立，这就是进入不二法门。’ 电天菩萨说：‘明（Vidya，光明，智慧）、无明（Avidya，黑暗，愚痴）是二。无明的真实本性就是明，明也不可执取，脱离一切数量的执着，在其中平等而没有对立，这就是进入不二法门。’ 喜见菩萨说：‘色（Rupa，物质，形态）、空（Sunyata，空性）是二。色就是空，不是色灭了才是空，而是色的本性本来就是空。同样，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，行为）、识（Vijnana，意识），识和空是二，识就是空，不是识灭了才是空，而是识的本性本来就是空。在其中通达，就是进入不二法门。’ 明相菩萨说：‘四大种（四大元素，地、水、火、风）的差异、空种（空性的元素）的差异是二。四大种的本性就是空种的本性，就像过去际（过去的时间）、未来际（未来的时间）是空，所以现在际（现在的时间）也是空。如果能这样了解各种元素的本性，就是进入不二法门。’ 妙意菩萨说：‘眼（眼睛）、色（颜色）是二。如果了解眼睛的本性，对于颜色不贪恋、不嗔恨、不愚痴，这就叫做寂灭。同样，耳（耳朵）、声（声音），鼻
English
English version: Manjushri (文殊师利，Bodhisattva of wisdom) said: 'The conditioned (Samskrta, things subject to change) and the unconditioned (Asamskrta, things not subject to change) are two. If one transcends all numbers, then the mind is like space, with pure wisdom unobstructed, this is entering the non-dual dharma gate.' Narayana (那罗延，one of the principal deities of Hinduism, used here as a Bodhisattva name) Bodhisattva said: 'The world (Lokadhatu, the world inhabited by beings) and the world beyond (Lokottara, the world beyond the mundane) are two. The nature of the world is emptiness, which is the world beyond. In it, neither entering nor exiting, neither overflowing nor scattering, this is entering the non-dual dharma gate.' Good Intention Bodhisattva said: 'Birth and death (Samsara, cycle of rebirth) and Nirvana (涅槃，liberation) are two. If one sees the nature of birth and death, then there is no birth and death, no bondage and no liberation, neither arising nor ceasing. Understanding it thus, this is entering the non-dual dharma gate.' Visible Bodhisattva said: 'Exhaustion (Kshaya, ending) and inexhaustion (Akshaya, not ending) are two. If the Dharma is ultimate, exhaustion and inexhaustion are both endless aspects; the endless aspect is emptiness, and emptiness has no aspect of exhaustion or inexhaustion. Entering thus, this is entering the non-dual dharma gate.' Universally Guarding Bodhisattva said: 'Self (Atman, the ego) and non-self (Anatman, no-self) are two. Even the self is unattainable, how can non-self be attained? Seeing the true nature of self, one no longer gives rise to duality, this is entering the non-dual dharma gate.' Electric Heaven Bodhisattva said: 'Clarity (Vidya, light, wisdom) and ignorance (Avidya, darkness, delusion) are two. The true nature of ignorance is clarity, and clarity is also unattainable, transcending all numbers, being equal and non-dual within it, this is entering the non-dual dharma gate.' Joyful Sight Bodhisattva said: 'Form (Rupa, matter, shape) and emptiness (Sunyata, voidness) are two. Form is emptiness, not that form ceases and then is emptiness, but the nature of form is inherently empty. Likewise, sensation (Vedana, feeling), perception (Samjna, cognition), volition (Samskara, mental formations), consciousness (Vijnana, awareness), consciousness and emptiness are two, consciousness is emptiness, not that consciousness ceases and then is emptiness, but the nature of consciousness is inherently empty. Penetrating this, this is entering the non-dual dharma gate.' Clear Sign Bodhisattva said: 'The difference of the four great elements (四大种, earth, water, fire, wind) and the difference of the emptiness element are two. The nature of the four great elements is the nature of the emptiness element, just as the past limit (past time) and the future limit (future time) are empty, so the present limit (present time) is also empty. If one can thus know the nature of all elements, this is entering the non-dual dharma gate.' Wonderful Intention Bodhisattva said: 'Eye (the organ of sight) and color (visual objects) are two. If one knows the nature of the eye, one is not greedy, hateful, or deluded towards colors, this is called extinction. Likewise, ear (the organ of hearing) and sound (auditory objects), nose --------------------------------------------------------------------------------
Chinese
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。” 无尽意菩萨曰：“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。” 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。” 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。” 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。” 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。” 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。” 华严菩 现代汉语译本：香、舌味、身触、意法是二元对立的。如果能了解意念的本性，对于法不贪恋、不嗔恨、不愚痴，这就叫做寂灭。安住于这种状态之中，就是进入不二法门。 无尽意菩萨（Wujinyi Pusa）说：‘布施、回向一切智慧是二元对立的。布施的本性就是回向一切智慧的本性。同样，持戒、忍辱、精进、禅定、智慧、回向一切智慧也是二元对立的。智慧的本性就是回向一切智慧的本性。如果能于其中领悟到唯一实相，就是进入不二法门。’ 深慧菩萨（Shenhui Pusa）说：‘空、无相、无作为二元对立。空即是无相，无相即是无作。如果领悟到空、无相、无作，就没有心意识。于一个解脱门中领悟到即是三个解脱门，就是进入不二法门。’ 寂根菩萨（Jigen Pusa）说：‘佛、法、僧是二元对立的。佛即是法，法即是僧。这三宝都具有无为的相，与虚空相等，一切法也是如此。能够随顺这种道理而行的人，就是进入不二法门。’ 心无碍菩萨（Xinwuai Pusa）说：‘身、身灭是二元对立的。身即是身灭。为什么这样说呢？因为见到身体的真实相状，就不会产生对身体的执着，也不会产生对身体灭亡的执着。身体和身体的灭亡没有二元对立和分别，对于这种状态不惊慌、不恐惧的人，就是进入不二法门。’ 上善菩萨（Shangshan Pusa）说：‘身、口、意善是二元对立的。这三种行为都是无作的相。身体的无作相，就是口语的无作相；口语的无作相，就是意念的无作相。这三种行为的无作相，就是一切法的无作相。能够像这样随顺无作智慧的人，就是进入不二法门。’ 福田菩萨（Futian Pusa）说：‘福行、罪行、不动行是二元对立的。这三种行为的真实本性就是空，空就没有福行、没有罪行、没有不动行。对于这三种行为不起分别执着的人，就是进入不二法门。’ 华严菩
English
English version: 'Fragrance, tongue taste, body touch, and mind-objects are dualistic. If one understands the nature of mind, one will not be greedy, hateful, or deluded towards objects. This is called extinction. Abiding in this state is entering the gate of non-duality.' Wujinyi Bodhisattva (Inexhaustible Intention Bodhisattva) said: 'Giving and dedicating to all-wisdom are dualistic. The nature of giving is the same as the nature of dedicating to all-wisdom. Likewise, upholding precepts, patience, diligence, meditation, wisdom, and dedicating to all-wisdom are dualistic. The nature of wisdom is the same as the nature of dedicating to all-wisdom. Entering into the one aspect within them is entering the gate of non-duality.' Shenhui Bodhisattva (Deep Wisdom Bodhisattva) said: 'Emptiness, signlessness, and non-action are dualistic. Emptiness is signlessness, and signlessness is non-action. If there is emptiness, signlessness, and non-action, then there is no mind-consciousness. Entering one liberation gate is entering the three liberation gates; this is entering the gate of non-duality.' Jigen Bodhisattva (Root of Tranquility Bodhisattva) said: 'Buddha, Dharma, and Sangha are dualistic. Buddha is Dharma, and Dharma is Sangha. These three jewels all have the aspect of non-action, being equal to space. All dharmas are also like this. Being able to follow this practice is entering the gate of non-duality.' Xinwuai Bodhisattva (Unobstructed Mind Bodhisattva) said: 'Body and body-cessation are dualistic. Body is body-cessation. Why? Because seeing the true aspect of the body, one does not give rise to seeing the body or seeing the cessation of the body. Body and body-cessation are non-dual and without distinction. Not being startled or afraid within them is entering the gate of non-duality.' Shangshan Bodhisattva (Supreme Goodness Bodhisattva) said: 'Goodness of body, speech, and mind are dualistic. These three karmas all have the aspect of non-action. The non-action aspect of body is the non-action aspect of speech; the non-action aspect of speech is the non-action aspect of mind. The non-action aspect of these three karmas is the non-action aspect of all dharmas. Being able to follow the wisdom of non-action in this way is entering the gate of non-duality.' Futian Bodhisattva (Field of Merit Bodhisattva) said: 'Meritorious actions, sinful actions, and non-moving actions are dualistic. The true nature of these three actions is emptiness. Emptiness means there is no meritorious action, no sinful action, and no non-moving action. Not arising in these three actions is entering the gate of non-duality.' Huayan Bodhisattva --------------------------------------------------------------------------------
Chinese
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。” 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。” 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。” 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。” 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。” 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。” 如是诸菩萨各各说已，问文殊师利：“何等是菩萨入不二法门？” 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？” 时维摩诘默然无言。 文殊师利叹曰：“善 现代汉语译本 萨（Sa）说：‘从我开始，将二视为二。见到我的真实相状的人，不会产生二法（duality）；如果不执著于二法，那么就没有分别意识。没有分别意识，这就是进入不二法门。’ 德藏菩萨（Dezang Pusa）说：‘有所得的念头就是二。如果没有所得，那么就没有取舍。没有取舍，这就是进入不二法门。’ 月上菩萨（Yueshang Pusa）说：‘黑暗与光明是二。没有黑暗，没有光明，那么就没有二。为什么呢？比如进入灭受想定（mie shou xiang ding），没有黑暗，没有光明，一切法相也是这样，在其中平等进入，这就是进入不二法门。’ 宝印手菩萨（Baoyinshou Pusa）说：‘乐于涅槃（Nirvana）、不乐于世间是二。如果不乐于涅槃、不厌恶世间，那么就没有二。为什么呢？如果有束缚，那么就有解脱。如果本来就没有束缚，谁需要解脱呢？没有束缚，没有解脱，那么就没有喜欢和厌恶，这就是进入不二法门。’ 珠顶王菩萨（Zhudingwang Pusa）说：‘正道、邪道是二。执著于正道的人，就不能分别什么是邪什么是正，离开这二者，这就是进入不二法门。’ 乐实菩萨（Lesh Pusa）说：‘真实、不真实是二。真实的见解尚且不能见到真实，何况不真实！为什么呢？不是肉眼所能见到的，慧眼才能见到，而这慧眼，没有见也没有不见，这就是进入不二法门。’ 这样，各位菩萨各自说完之后，问文殊师利（Wenshushili）：‘什么是菩萨进入不二法门？’ 文殊师利说：‘依我的理解，对于一切法，没有言语，没有述说，没有指示，没有识别，离开一切问答，这就是进入不二法门。’ 于是文殊师利问维摩诘（Vimalkirti）：‘我们各自说完了，您应当说说什么是菩萨进入不二法门？’ 这时，维摩诘默然不语。 文殊师利赞叹说：‘好啊！’