Vimalakirti Qingx (qauw-1)

 

Derr Qauw Pinw: Zip Vutzi Huatmngg

Hitt sijun, Vimalakirti duiww jiongww posad qongw, “Jiongww zinjiaw! Simxmic si posad soxx jinwzip ee vutzi huatmngg? Linw qokk langg suiir qongw .jit .xe." 

Huathue lairdew u jit xee qiyr jyr Dharmavikurvana(Hxuad Jurjai) ee posad qongw, “Jiongww zinjiaw! 'Snix' qapp 'bet' jitt nng hxang duiwjiyr. Hxuad guanvunw byy snix, henrjai dyrr be u bet. Did diyc jitt hy byy snix-bet ee diwhui dyrr si jinwzip vutzi huatmngg.”

Srigandha(Siuw Dikhing) Posad qongw, “'Guaw' qapp 'guaw ee' jitt nng hxang duiwjiyr. In’ui u guaw, soxiw u guaw ee. Narr byy guaw, dyrr byy guaw ee. Jex dyrr si jinwzip vutzi huatmngg.”

Animisa(Byy Nih Bak) Posad qongw, “'Sriu' qapp 'byy sriu' jitt nng hxang duiwjiyr. Narr duiww henrsiong byy sriu dyrr be did .diyc. In’ui byy did .diyc soxiw byy soxx cruw, byy soxx siar, byy soxx jok'uii, qapp byy soxx sidjenr. Jex dyrr si jinwzip vutzi huatmngg.”

Srikuta Posad qongw, “'Uwuer' qapp 'cingkir' jitt nng hxang duiwjiyr. Qnir diyc uwuer jinsit ee siongr, dyrr jaix byy jit xee cingjing ee siongr, longxx si suii enn bet ee siongr. Jex dyrr si jinwzip vutzi huatmngg.”

Bhadrajyotis Posad qongw, “'Drang' qapp 'sniu' jitt nng hxang duiwjiyr. Byy drang dyrr byy sniu, byy sniu dyrr byy hunved. Tongdat jex dyrr si jinwzip vutzi huatmngg.”

Sunetra (Sxen-Ganw) Posad qongw, “'Jit xee siongr' qapp 'byy siongr' jitt nng hxang duiwjiyr. Narr jaix jit xee siongr dyrr si byy siongr, iarr byy cruw byy siongr laii jinwzip vingdingw. Jex dyrr si jinwzip vutzi huatmngg.”

Subahu(Bibiau Ciuw) Posad qongw, “Posad-simx qapp sniabunn-simx jitt nng hxang duiwjiyr. Quancad simx ee siongr si kangx cincniu si huanwhuar :ee, dyrr byy posad-simx iarr byy sniabunn-simx. Jex dyrr si jinwzip vutzi huatmngg.”

Tisya Posad qongw, “Sxen qapp vutsen jitt nng hxang duiwjiyr. Narr byy qra sxen qapp vutsen kiw hunved, e jinwzip byy siongr qycc tongdat. Jex dyrr si jinwzip vutzi huatmngg.”

Simha(Sraix-aw) Posad qongw, “Jue qapp hog jitt nng hxang duiwjiyr. Narr tongdat jue ee vunxsingr, jue ham' hog dyrr byy ca’ngi. Ixx qimqongx ee diwhui liauxqaiw jitt nng xee siongr, byy virr sokvak iarr byy tauw .kuix. Jex dyrr si jinwzip vutzi huatmngg.”

Simhamati(Sraix Ir) Posad qongw, “'U lrau'(huanlyw) qapp 'byy lrau'(huanlyw) jitt nng hxang duiwjiyr. Narr liauxgo soxu henrsiong vingdingw, dyrr be u 'lrau' qapp 'byy lrau' ee sniurhuad. Byy jipdiok siongr, iarr byy diamr dirr byy siongr. Jex dyrr si jinwzip vutzi huatmngg.”

Suddhadhimukti Posad qongw, “Iuxuii qapp buuii jitt nng hxang duiwjiyr. Narr lirkuix itcer qewqaur, simx dyrr cincniu hukongx, in'ui cingjing ee diwhui busow jiongwgai. Jex dyrr si jinwzip vutzi huatmngg.”

Narayana Posad qongw, "'Sewqanx' qapp 'cud sewqanx' jitt nng hxang duiwjiyr. Sewqanx (soxu henrsiong) ee vunxsingr si kangx, ham' cud sewqanx byy ca'ngi, dirr qidongx byy zip, byy cud, byy rig cud, byy srnuar .kuix. Jex dyrr si jinwzip vutzi huatmngg.”

Dantamati(Senrir) Posad qongw, “Snesiw qapp liappuann jitt nng hxang duiwjiyr. Narr qnir diyc snesiw ee vunxsingr dyrr byy snesiw. Byy sokvak, byy qaixtuad, byy snix, byy bet. Zucuw liauxqaiw :ee dyrr si jinwzip vutzi huatmngg.”

Pratyaksadarsana Posad qongw, “'Jin' qapp 'vutjin' jitt nng hxang duiwjiyr. Henrsiong narr qaur qiuwqingr, jin cincniu vutjin, longxx si buqiongjin ee siongr. Buqiongjin ee siongr dyrr si kangx, kangx dyrr byy jin qapp vutjin ee siongr. U zucuw liauxgo :ee dyrr si jinwzip vutzi huatmngg.”

Parigudha Posad qongw, “'Guaw' qapp 'm si guaw' jitt nng hxang duiwjiyr. Lenrr 'guaw' dy’ byy, 'm si guaw" beh dyhh cue? U qnir diyc 'guaw' sidjair ee vunxsingr :ee be qycc qra jitt nng hxang duiwjiyr. Jex dyrr si jinwzip vutzi huatmngg.”

Vidyuddeva Posad qongw, “'Bingvik' qapp 'bubingg' jitt nng hxang duiwjiyr. Bubingg jinsit ee vunxsingr dyrr si bingg. Bingvik iarr byy huatdo did .diyc. Lirkuix itcer qewqaur, dirr qidiongx vingdingw byy duiwjiyr. Jex dyrr si jinwzip vutzi huatmngg.”

Priyadarsana Posad qongw, “''Siktew' qapp 'siktew kangx' jitt nng hxang duiwjiyr. Siktew dyrr si kangx, m si siktew bet .kir jiacc venr kangx, siktew ee vunxsingr qaqi si kangx. Zucuw, qamxsiu, sniurhuad, qniahingg, qapp iwsig iarr qangrkuanw, iwsig qapp kangx jitt nng hxang duiwjiyr. Iwsig dyrr si kangx, m si iwsig bet .kir jiacc venr kangx, iwsig ee vunxsingr qaqi dyrr si kangx. Dirr qidiongx u tongdat dyrr si jinwzip vutzi huatmngg.”

Prabhaketu (Bingg Siongr) Posad qongw, “'Sir dua' ee singwjid qapp qapp 'kangx' ee singwjid jitt nng hxang duiwjiyr. Sir dua ee singwjid dyrr si kangx ee singwjid. Bylun sanxsingx jingg iacc siaubet au longxx si kangx, soxiw snix-bet ee sii iarr si kangx. Narr tangx zucuw liauxqaiw soxu jingxsingr dyrr si jinwzip vutzi huatmngg.”

Pramati(Bibiau Ir) Posad qongw, “"Bagjiux' qapp 'siktew' jitt nng hxang duiwjiyr. Narr jaix bagjiux ee vunxsingr duiww siktew byy tamx, byy hun, iarr byy cigaii, jex qiyr jyr jibbet. Zucuw, hni qapp sniax, pni qapp bi, jic qapp kiwbi, srinx qapp bongkab, ir qapp henrsiong jiaxee longxx nng hxang duiwjiyr. Narr jaix ir ee vunxsingr duiww henrsiong byy tamx, byy hun, iarr byy cigaii, jex qiyr jyr jibbet. An’unw diamr dirr qidiongx, jex dyrr si jinwzip vutzi huatmngg.”

Aksayamati(Buqiongjin Ir) Posad qongw, “Vowsix qapp huehiongr itcer diwhui jitt nng hxang duiwjiyr. Vowsix ee vunxsingr dyrr si huehiongr itcer diwhui. Zucuw, cisiuw qaiwlut, zimxziok, jingjinr, sendnia, qapp diwhui hunved ham' huehiongr itcer diwhui duiwjiyr. Diwhui ee vunxsingr dyrr si huehiongr itcer diwhui. Dirr qidongx jinwzip jit xee siongr dyrr si jinwzip vutzi huatmngg.”

Gambhiramati(Cimx Diwhui) Posad qongw, “Si kangx, si byy siongr, iacc si byy jok'uii, inx horsiongx nng hxang duiwjiyr. Kangx dyrr si byy siongr, byy siongr dyrr byy jok’uii. Narr jaix kangx, byy siongr, qapp byy jok’uii longxx si kangx, dyrr byy sniu, byy ir, qapp byy iwsig. Dirr jit hxang did diyc qaixtuad ee mngg dyrr si did diyc snax hxang qaixtuad ee mngg. Jex dyrr si jinwzip vutzi huatmngg.”

Santendriya(Jigjing Qinx) Posad qongw, “Vut, Hxuad, qapp jingdoo horsiongx nng hxang duiwjiyr. Vud dyrr si Hxuad, Hxuad dyrr si jingdoo. Jitt samvyw longxx si buuii ee siongr ham' hukongx siongdongg. Itcer ee henrsiong iarr si qangrkuanw. Tangx jiauww jitt hy dyrliw siuhing dyrr si jinwzip vutzi huatmngg.”

Apratihatanetra(Simx Byy Jiongwgai) Posad qongw, “'Srinx u' qapp 'srinx bet' jitt nng hxang duiwjiyr. Srinx u dyrr si srinx bet. Si anwjnuaw lehh? Qnir diyc srinx ee sidsiongr :ee be snix kiw qnir diyc 'srinx u' qapp qnir diyc 'srinx bet' ee jipdiok. Srinx u qapp srinx bet byy hunved jyr nng jiongw sniurhuad. Dirr qidiongx byy qniax byy kupnar dyrr si jinwzip vutzi huatmngg.”

Suvinita Posad qongw, “Srinx, kauw, qapp ir ee sxen, inx horsiongx nng hxang duiwjiyr. Jitt snax hxang giap longxx byy jok’uii ee siongr. Srinx byy jok’uii ee siongr dyrr si kauw byy jok’uii ee siongr. Kauw byy jok’uii ee siongr dyrr si ir byy jok’uii ee siongr. Jitt snax hxang giap byy jok’uii ee siongr dyrr si itcer henrsiong byy jok’uii ee siongr. Tangx zucuw suisun byy jok’uii ee diwhui dyrr si jinwzip vutzi huatmngg.”

Punyaksetra (Hog Cann) Posad qongw, “Qongdig, juergiap, qapp vutdong, inx horsiongx nng hxang duiwjiyr. Jitt snax jiongw hing'uii ee sidsiongr dyrr si kangx. Kangx dyrr byy qongdig, byy juergiap, byy vutdong. Dirr jitt snax hxang byy jipdiok dyrr si jinwzip vutzi huatmngg.”

Padmavyuha(Jonggiamm Huex) Posad qongw, “An’ 'guaw' laii snix kiw nng hxang duiwjiyr. Qnir diyc 'guaw' ee sidsiongr :ee be snix kiw nng hxang duiwjiyr ee sniurhuad. Narr byy diamr dirr nng hxang duiwjiyr ee sniurhuad, dyrr byy hunved ee iwsig. Byy hunved ee iwsig dyrr jinwzip vutzi huatmngg.”

Srigarbha Posad qongw, “Iuxsow did (qapp busow did) ee siongr jitt nng hxang duiwjiyr. Narr busow did dyrr byy cruw-siar. Byy cruw-siar dyrr si jinwzip vutzi huatmngg.”

Candrottara Posad qongw, “Amr qapp bingg jitt nng hxang duiwjiyr. Byy amr byy bingg dyrr byy nng hxang duiwjiyr. Si anwjnuaw lehh? Kyxviw liauxgo bet, sriu, sniu, qapp dnia byy amr byy bingg, itcer henrsiong iarr si zucuw. Dirr qidiongx liauxgo diyc vingdingw dyrr si jinwzip vutzi huatmngg.”

Ratnamudrahasta Posad qongw, “'Air liappuann' qapp 'byy air diamr sewqanx' jitt nng hxang duiwjiyr. Narr byy air liappuann iarr byy tyxiar diamr sewqanx dyrr byy nng hxang duiwjiyr. Si anwjnuaw lehh? U sokvak jiacc u qaixtuad. Narr guanvunw byy sokvak, si’angw diyhh qriuu qaixtuad? Byy sokvak iarr byy qaixtaud dyrr byy air iacc tyxiar. Jex dyrr si jinwzip vutzi huatmngg.”

Manikutaraja Posad qongw, “'Jniar dy' qapp 'siaa dy' jitt nng hxang duiwjiyr. Diamr dirr jniar dy :ee dyrr byy decc hunved si siaa si jniar. Lirkuix jitt nng hxang dyrr si jinwzip vutzi huatmngg.”

Satyarata Posad qongw, “'Jinsit' qapp 'byy jinsit' jitt nng hxang duiwjiyr. Qnir diyc jinsit :ee iaxx qnir be diyc jinsit, hyhongr m si jinsit :ee. Si anwjnuaw lehh? Jinsit :ee m si ziogganw soxx tangx qnir, si huirganw jiacc qnir e diyc. Mrqycc jitt xee huirganw buwsow qenr iarr busow vutqer. Jex dyrr si jinwzip vutzi huatmngg.”

Zucuw, jiongww posad sui' xee qongw liauw, dyrr mng Manjusri qongxx, “Sniaw si posad soxx ingqaix jinwzip ee vutzi huatmngg?”

Manjusri qongw, “Jiauww guaw knuar, duiww itcer henrsiong byy gengiw, byy enxsuad, byy viauxsi, byy sikvet, lirkuix soxu bunrdab, jex dyrr si jinwzip vutzi huatmngg.”

Qongw liauw, Manjusri mng Vimalakirti qongxx, “Guanw longxx qongw liauw :ar. Diyhh ngua zinjiaw qongw knuar sniaw si posad soxx ingqaix jinwzip ee vutzi huatmngg?”

Hitt sii, Vimalakirti diam diam bugenn.

Manjusri janwtanr qongxx, “Jin’ hyw, jin’ hyw. Byy bunzi, byy gixgenn, jex si jinjniar jinwzip vutzi huatmngg.”

Lunrsuad jitt hy vutzi huatmngg ee sii, dairjiongr lairdew u go-cingx xee posad longxx jinwzip vutzi huatmngg did diyc byy snix-bet ee diwhui.

(Vimalakirti Sutra - Chapter IX The Dharma-Door of Nonduality 1)

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

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."

The bodhisattva Srigandha 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."

The bodhisattva Srikuta 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."

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."

The bodhisattva Subahu 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."

The bodhisattva Animisa 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."

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."

The bodhisattva Tisya 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."

The bodhisattva Simha 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."

The bodhisattva Simhamati 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."

The bodhisattva Suddhadhimukti 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."

The bodhisattva Narayana 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."

The bodhisattva Dantamati 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."

The bodhisattva Pratyaksadarsana 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.'"

The bodhisattva Parigudha 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."

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."

The bodhisattva Priyadarsana 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."

The bodhisattva Prabhaketu 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."

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."

The bodhisattva Aksayamati 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."

The bodhisattva Gambhiramati 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."

The bodhisattva Santendriya 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."

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."

The bodhisattva Suvinita 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."

The bodhisattva Punyaksetra 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."

The bodhisattva Padmavyuha 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."

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

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."

The bodhisattva Ratnamudrahasta 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."

The bodhisattva Manikutaraja 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."

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."

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

Manjusri 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."

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

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

The crown prince Manjusri applauded the Licchavi Vimalakirti: "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."

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.

(維摩詰所說經第九品 入不二法門之1)

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。

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。

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。

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。

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。是為入不二法門。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。

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。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。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。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。