引言
“不二法門”這個成語，很多同學在初中語文課上就學過味悄，在現(xiàn)代漢語里的意思是用來形容“獨一無二的方法”澈缺。 然而幔妨，這個詞匯原本在佛典中的意思卻略有不同。
在佛家的哲學體系里谍椅，“法門”指的是進入“佛法”所途徑的“門道”误堡。佛陀（約公元前480 - 400）一生都在不停地宣講佛法有多么美妙，凈土有多么美麗雏吭。然而他的聽眾就會問了锁施，既然你描述的佛法這么好，這就好像你描述了一個美麗的宮殿杖们，但是我們卻找不到在哪里悉抵，也不知道怎么才能進去；如果不能進去摘完，不就成了空談姥饰，成了說食不飽、望梅止渴孝治、畫餅充饑列粪？怎么才能實實在在地進入、體會到你所說的美好谈飒、寧靜岂座、祥和的境界呢？所以“法門”這個概念就出現(xiàn)了杭措，意思是進入“佛法”的“門道”或者途徑费什。
在佛家的傳統(tǒng)中，根據(jù)每個人的個性不同手素，產(chǎn)生了許許多多法門鸳址，讓具有不同心理特征的人都能以適合自己的方法靜下心來。由于其數(shù)目之多泉懦，甚至產(chǎn)生了“八萬四千法門”和“法門無量誓愿學”的說法稿黍。
那么，在這么多種法門之中祠斧，這個“不二法門”具體指的是什么闻察？什么是“二”？和我們平常所說的“這個人總是犯二”有什么關(guān)系嗎？
不妨讓我們來看一看這段經(jīng)典的論述《入不二法門品》是怎樣解析的吧辕漂。它出自《維摩詰所說經(jīng)》呢灶，記錄的是一位與佛陀同時代的名叫維摩詰的居士，與佛陀的弟子和菩薩們的經(jīng)典對話钉嘹。
中文譯文
選自《維摩詰所說經(jīng)》
譯者：鳩摩羅什（344 - 413）
爾時維摩詰謂眾菩薩言：諸仁者鸯乃，云何菩薩入不二法門？各隨所樂說之跋涣。
會中有菩薩名法自在缨睡，說言：諸仁者，生滅為二陈辱。法本不生奖年，今則無滅。得此無生法忍沛贪，是為入不二法門陋守。
德守菩薩曰：我、我所為二利赋。因有我故水评，便有我所。若無有我媚送，則無我所中燥。是為入不二法門。
德頂菩薩曰：垢凈為二塘偎。見垢實性疗涉，則無凈相，順于滅相式塌，是為入不二法門博敬。
善宿菩薩曰：是動、是念為二峰尝。不動則無念，無念則無分別收恢。通達此者武学，是為入不二法門。
善眼菩薩曰：一相伦意、無相為二火窒。若知一相即是無相，亦不取無相驮肉，入于平等熏矿，是為入不二法門。
妙臂菩薩曰：菩薩心、聲聞心為二票编。觀心相空如幻化者褪储，無菩薩心，無聲聞心慧域。是為入不二法門鲤竹。
弗沙菩薩曰：善、不善為二昔榴。若不起善辛藻、不善，入無相際而通達者互订，是為入不二法門吱肌。
師子菩薩曰：罪福為二。若達罪性仰禽，則與福無異岩榆。以金剛慧，決了此相坟瓢，無縛無解者勇边，是為入不二法門。
師子意菩薩曰：有漏折联、無漏為二粒褒。若得諸法等，則不起漏诚镰、不漏想奕坟。不著于相，亦不住無相清笨，是為入不二法門月杉。
凈解菩薩曰：有為、無為為二抠艾。若離一切數(shù)苛萎，則心如虛空。以清凈慧检号，無所礙者腌歉，是為入不二法門。
那羅延菩薩曰：世間齐苛、出世間為二翘盖。世間性空，即是出世間凹蜂。于其中不入不出馍驯，不溢不散阁危，是為入不二法門。
善意菩薩曰：生死汰瘫、涅槃為二狂打。若見生死性，則無生死吟吝，無縛無解菱父，不生不滅。如是解者剑逃，是為入不二法門浙宜。
現(xiàn)見菩薩曰：盡、不盡為二蛹磺。法若究竟粟瞬，盡若不盡，皆是無盡相萤捆。無盡相即是空裙品，空則無有盡、不盡相俗或。如是入者市怎，是為入不二法門。
普守菩薩曰：我辛慰、無我為二区匠。我尚不可得，非我何可得帅腌？見我實性者驰弄，不復(fù)起二。是為入不二法門速客。
電天菩薩曰：明戚篙、無明為二。無明實性即是明溺职。明亦不可取岔擂，離一切數(shù)。于其中平等無二者辅愿，是為入不二法門智亮。
喜見菩薩曰：色、色空為二点待。色即是空，非色滅空弃舒，色性自空癞埠。如是状原，受想行識，識空為二苗踪。識即是空颠区，非識滅空，識性自空通铲。于其中而通達者毕莱，是為入不二法門。
明相菩薩曰：四種異颅夺、空種異為二朋截。四種性即是空種性，如前際吧黄、后際空故部服，中際亦空。若能如是知諸種性者拗慨，是為入不二法門廓八。
妙意菩薩曰：眼色為二。若知眼性赵抢，于色不貪剧蹂、不恚骤素、不癡城侧，是名寂滅。如是厦凤，耳聲短绸、鼻香车吹、舌味、身觸醋闭、意法為二窄驹。若知意性，于法不貪证逻、不恚乐埠、不癡，是名寂滅囚企。安住其中丈咐，是為入不二法門。
無盡意菩薩曰：布施龙宏、回向一切智為二棵逊。布施性即是回向一切智性。如是银酗，持戒辆影、忍辱徒像、精進、禪定蛙讥、智慧锯蛀、回向一切智為二。智慧性即是回向一切智性次慢。于其中入一相者旁涤，是為入不二法門。
深慧菩薩曰：是空迫像、是無相劈愚、是無作為二∏置桑空即無相造虎，無相即無作。若空無相纷闺、無作算凿，則無心意識。于一解脫門即是三解脫門者犁功，是為入不二法門氓轰。
心無礙菩薩曰：身、身滅為二浸卦。身即是身滅署鸡。所以者何？見身實相者限嫌，不起見身及見滅身靴庆。身與滅身，無二無分別怒医。于其中不驚不懼者炉抒，是為入不二法門。
上善菩薩曰：身稚叹、口焰薄、意善為二。是三業(yè)皆無作相扒袖，身無作相即口無作相塞茅，口無作相即意無作相。是三業(yè)無作相季率，即一切法無作相野瘦。能如是隨無作慧者，是為入不二法門飒泻。
福田菩薩曰：罪行缅刽、福行啊掏、不動行為二蠢络。三行實性即是空衰猛。空則無福行刹孔，無罪行啡省，無不動行。于此三行而不起者髓霞，是為入不二法門卦睹。
華嚴菩薩曰：從我起二為二。見我實相者方库，不起二法结序。若不住二法，則無有識纵潦。無所識者徐鹤，是為入不二法門。
德藏菩薩曰：有所得相為二邀层。若無所得返敬，則無取舍。無取舍者寥院，是為入不二法門劲赠。
月上菩薩曰：暗與明為二。無暗無明秸谢，則無有二凛澎。所以者何？如入滅受想定估蹄，無暗無明塑煎，一切法相，亦復(fù)如是元媚。于其中平等入者轧叽，是為入不二法門。
寶印手菩薩曰：樂涅槃刊棕、不樂世間為二炭晒。若不樂涅槃，不厭世間甥角，則無有二网严。所以者何？若有縛嗤无，則有解震束。若本無縛怜庸，其誰求解？無縛無解垢村，則無樂厭割疾。是為入不二法門。
珠頂王菩薩曰：正道嘉栓、邪道為二宏榕。住正道者，則不分別是邪是正侵佃。離此二者麻昼，是為入不二法門。
樂實菩薩曰：實馋辈、不實為二抚芦。實見者尚不見實，何況非實迈螟。所以者何叉抡？非肉眼所見，慧眼乃能見井联，而此慧眼無見卜壕、無不見。是為入不二法門烙常。
如是諸菩薩各各說已轴捎，問文殊師利：何等是菩薩入不二法門？
文殊師利曰：如我意者蚕脏，于一切法侦副，無言無說，無示無識驼鞭，離諸問答秦驯，是為入不二法門。
于是挣棕，文殊師利問維摩詰：我等各自說已译隘，仁者當說，何等是菩薩入不二法門洛心？
時維摩詰默然無言固耘。
文殊師利嘆曰：善哉善哉！乃至無有文字語言词身，是真入不二法門厅目！
說是不二法門品時，于此眾中五千菩薩，皆入不二法門损敷，得無生法忍葫笼。
解讀
（個人理解，以供參考）
爾時維摩詰謂眾菩薩言：諸仁者拗馒，云何菩薩入不二法門路星？各隨所樂說之。
During a meeting, Vimalakirti said to the bodhisattvas: Good Sirs, how does a bodhisattva enter the path of non-duality? Please feel free to express your ideas as you like.
在會中瘟忱，維摩詰問在場的菩薩們：我問大家奥额，菩薩怎樣才能進入不二法門？請各自隨自己喜好發(fā)表意見访诱！
會中有菩薩名法自在，說言：諸仁者韩肝，生滅為二触菜。法本不生，今則無滅哀峻。得此無生法忍涡相，是為入不二法門。
Among the group, there is one bodhisattva named Dharmavikurvana, who said: Good Sirs, generation and annihilation constitute a pair of duality. From the beginning, nothing has been generated, so nothing can be annihilated now. Being able to accept that nothing is ever generated is entering the path of non-duality.
在會中剩蟀，有一位菩薩名為法自在催蝗，他說：我和大家講，“產(chǎn)生”和“消滅”就是一對二元性育特。各種事物其實本來就沒有產(chǎn)生丙号，所以現(xiàn)在也就沒有消滅一說。能得到這個“無生法忍”缰冤，也就是說能接受各種事物本來就沒有產(chǎn)生這個事實犬缨，就是進入不二法門。
德守菩薩曰：我棉浸、我所為二怀薛。因有我故，便有我所迷郑。若無有我枝恋，則無我所。是為入不二法門嗡害。
Bodhisattva Srigupta said: "I" and "my" constitute a pair of duality. Since there is an "I", the "my" arises. If there is no "I", there is no "my". This is entering the path of non-duality.
德守菩薩說：“我”和“我的”是一對二元性焚碌。因為有了“我”的概念，所以就有了“我的”的概念就漾。如果沒有“我”的概念呐能，也就沒有“我的”的概念。這就是進入不二法門。
德頂菩薩曰：垢凈為二摆出。見垢實性朗徊，則無凈相，順于滅相偎漫，是為入不二法門爷恳。
Bodhisattva Srikuta said: Filth and cleanliness constitute a pair of duality. If one sees the real nature of filth, there is no concept of cleanliness either. Hence, he accepts the collapse of both the concepts and enters the path of non-duality.
德頂菩薩說：污垢與潔凈是一對二元性。如果能看到污垢的本質(zhì)象踊，就會意識到潔凈的概念也是不存在的温亲。能接受兩者都不存在的事實，就是進入不二法門杯矩。
善宿菩薩曰：是動栈虚、是念為二。不動則無念史隆，無念則無分別魂务。通達此者，是為入不二法門泌射。
Bodhisattva Bhadrajyoti said: The evocation of thought and the thought itself constitute a pair of duality. If there is no evocation, there is no thought; if there is no thought, there is no discrimination between things. Understanding this is entering the path of non-duality.
善宿菩薩說：產(chǎn)生念頭的動作粘姜，也就是動念，和念頭本身是一對二元性熔酷。如果不動念孤紧，就沒有念頭；沒有念頭拒秘，對待事物就沒有分別之心号显，沒有偏頗。通達這個道理翼抠，就是進入不二法門咙轩。
善眼菩薩曰：一相、無相為二阴颖。若知一相即是無相活喊，亦不取無相，入于平等量愧，是為入不二法門钾菊。
Bodhisattva Sunetra said: The concept of oneness and the concept of nothingness constitute a pair of duality. If one understands that the concept of oneness is the same as the concept of nothingness so does not hanker for nothingness, he enters the state of equality and enters the path of non-duality.
善眼菩薩說：“一”的概念與“無”的概念是一對二元性。如果知道“一”的概念就是“無”的概念偎肃，也就不會執(zhí)著于“無”的概念煞烫，進入平等看待事物的心境，這就是進入不二法門累颂。
妙臂菩薩曰：菩薩心滞详、聲聞心為二凛俱。觀心相空如幻化者，無菩薩心料饥，無聲聞心蒲犬。是為入不二法門。
Bodhisattva Subahu said: The mind of the bodhisattva and the mind of the sravaka constitute a pair of duality. If one can observe the mind and see that the mind is like an illusion, there is no mind of the bodhisattva or mind of the sravaka. This is entering the path of non-duality.
妙臂菩薩說：大乘佛教的菩薩之心和小乘佛教的聲聞之心是一對二元性岸啡。如果能觀察心原叮，發(fā)現(xiàn)心就像幻影一樣，也就無所謂菩薩之心和聲聞之心巡蘸。這就是進入不二法門奋隶。
弗沙菩薩曰：善、不善為二悦荒。若不起善唯欣、不善，入無相際而通達者逾冬，是為入不二法門黍聂。
Bodhisattva Pusya said: Good and no good constitute a pair of duality. If one does not judge things as good or no good, he enters the realm of nothingness and understands it well. This is entering the path of non-duality.
弗沙菩薩說：善和不善是一對二元性。如果不分別善與不善身腻，看透二者虛無的本質(zhì)，就是進入不二法門匹厘。
師子菩薩曰：罪福為二嘀趟。若達罪性，則與福無異愈诚。以金剛慧她按，決了此相，無縛無解者炕柔，是為入不二法門酌泰。
Bodhisattva Simha said: Suffering and happiness constitute a pair of duality. If one clearly sees the nature of suffering, then suffering is not different from happiness. If one can put an end to this concept of suffering versus happiness through thunderbolt-like wisdom, he will be neither bound nor liberated. This is entering the path of non-duality.
師子菩薩說：罪孽與福報是一對二元性。如果通達罪孽的本質(zhì)匕累，就會發(fā)現(xiàn)其與福報的本質(zhì)沒有差別陵刹。用雷電一樣果斷的智慧，了結(jié)對二者的分別欢嘿，既不受束縛衰琐，也無所解脫，就是進入不二法門炼蹦。
師子意菩薩曰：有漏羡宙、無漏為二。若得諸法等掐隐，則不起漏狗热、不漏想。不著于相，亦不住無相匿刮，是為入不二法門僧凰。
Bodhisattva Simhamati said: Leak of life-energy (i.e. suffering) and no leak of life-energy (i.e. no suffering) constitute a pair of duality. If one is able to see things as equal, then he will not ponder whether life-energy is leaking or not (i.e. whether there is suffering or not). Detaching from forms while also detaching from formlessness is entering the path of non-duality.
師子意菩薩說：有能量泄漏（有煩惱）與無能量泄漏（無煩惱）是一對二元性。如果能平等地看待各種事物僻焚，就不會產(chǎn)生有沒有泄漏的想法允悦、有沒有煩惱的想法。既不執(zhí)著于有形之物虑啤，也不執(zhí)著于無形之物隙弛，就是進入不二法門。
凈解菩薩曰：有為狞山、無為為二全闷。若離一切數(shù)，則心如虛空萍启。以清凈慧总珠，無所礙者，是為入不二法門勘纯。
Bodhisattva Sukhaadhimukta said: Doing and non-doing constitute a pair of duality. If one leaves all calculation, his mind will be like empty space. Through pure wisdom, he is free from all obstacles and enters the path of non-duality.
凈解菩薩說：有所作為和無所作為是一對二元性局服。如果能遠離斤斤計較，不去算計是否作為驳遵，心就會像虛空一樣淫奔，依靠清澈純凈的智慧，無可妨礙堤结，這就是進入不二法門唆迁。
那羅延菩薩曰：世間、出世間為二竞穷。世間性空唐责，即是出世間。于其中不入不出瘾带，不溢不散鼠哥，是為入不二法門。
Bodhisattva Narayana said: The world and transcendence of the world constitute a pair of duality. If one recognizes the nature of the world as empty, he is precisely transcending the world. Being in the world, neither entering it nor exiting it, neither transcending it nor indulging in it, is entering the path of non-duality.
那羅延菩薩說：世俗與超脫世俗是一對二元性月弛。世俗的本質(zhì)就是虛空肴盏，這就是超脫世俗。在世俗中帽衙，既不脫出也不進入菜皂，既不超出世俗也不渙散精神，就是進入不二法門厉萝。
善意菩薩曰：生死恍飘、涅槃為二榨崩。若見生死性，則無生死章母，無縛無解母蛛，不生不滅。如是解者乳怎，是為入不二法門彩郊。
Bodhisattva Vinayamati said: Samsara and nirvana constitute a pair of duality. If one sees the nature of samsara, there is no samsara any more; there is neither bondage nor liberation, neither generation nor annihilation. Understanding this is entering the path of non-duality.
善意菩薩說：生死輪回和涅槃寂靜是一對二元性。如果能看到生死輪回的本質(zhì)蚪缀，就沒有生死秫逝，既沒有束縛也沒有解脫，既沒有產(chǎn)生也沒有消滅询枚。這樣理解就是進入不二法門违帆。
現(xiàn)見菩薩曰：盡、不盡為二金蜀。法若究竟刷后，盡若不盡，皆是無盡相渊抄。無盡相即是空尝胆，空則無有盡、不盡相护桦。如是入者班巩，是為入不二法門。
Bodhisattva Pratyaksadarsana said: Finity and infinity constitute a duality. If one ponders on the ultimate truth, the finite is just like the infinite; both are infinite. Infinity is nothing but emptiness; emptiness, in turn, does not have the attribute of finity or infinity. He who enters the truth like this enters the path of non-duality.
現(xiàn)見菩薩說：有限與無限是一對二元性嘶炭。如果對法理的探索究竟了，有限和無限就是一樣的逊桦，二者都是無限的眨猎。無限之物就是虛空，而虛空又沒有有限强经、無限這么一說睡陪。能這樣進入真知，就是進入不二法門匿情。
普守菩薩曰：我兰迫、無我為二。我尚不可得炬称，非我何可得汁果？見我實性者，不復(fù)起二玲躯。是為入不二法門据德。
Bodhisattva Samantagupta said: The self and selflessness constitute a pair of duality. Since even the self cannot be grasped, how can selflessness be grasped? He who sees the true nature of the self no longer distinguishes between the self and selflessness. This is entering the path of non-duality.
普守菩薩說：自我和無我是一對二元性鳄乏。自我尚且無法達成，無我又怎么可能達成呢棘利？能看到自我的真實本質(zhì)橱野，就不會再對自我和無我作出分別。這就是進入不二法門善玫。
電天菩薩曰：明水援、無明為二。無明實性即是明茅郎。明亦不可取蜗元，離一切數(shù)。于其中平等無二者只洒，是為入不二法門许帐。
Bodhisattva Vidyuddeva said: Enlightenment and ignorance constitute a pair of duality. The true nature of ignorance is nothing but enlightenment. Enlightenment cannot be grasped either, for it is beyond all calculation. He who equally sees enlightenment and ignorance without distinguishing between the two enters the path of non-duality.
電天菩薩說：知曉與無知是一對二元性。無知的真實本質(zhì)就是知曉毕谴。知曉也是不能把捉的成畦，它超越了頭腦的計算。能平等地看待知曉與無知涝开，而不作分別循帐，就是進入不二法門。
喜見菩薩曰：色舀武、色空為二拄养。色即是空，非色滅空银舱，色性自空瘪匿。如是，受想行識寻馏，識空為二棋弥。識即是空，非識滅空诚欠，識性自空顽染。于其中而通達者，是為入不二法門轰绵。
Bodhisattva Priyadarsana said: Form and the emptiness of form constitute a duality. Form is nothing but emptiness. It is not that when form is annihilated is there emptiness, but this very form itself is precisely emptiness. The same goes for sensations, thoughts, activities, and discernment. Discernment is nothing but emptiness. It is not that when discernment is annihilated is there emptiness, but this very discernment itself is precisely emptiness. He who understands well these facts enters the path of non-duality.
喜見菩薩說：形象與無形的虛空是一對二元性粉寞。形象就是虛空，不是說形象消滅了才有虛空左腔，而是說形象本身就是虛空唧垦。同理，感受翔悠、念想业崖、行為和識別也是一樣野芒。識別就是虛空，不是說識別消滅了才有虛空双炕，而是說識別本身就是虛空狞悲。能通曉這些道理，就是進入不二法門妇斤。
明相菩薩曰：四種異摇锋、空種異為二。四種性即是空種性站超，如前際荸恕、后際空故，中際亦空死相。若能如是知諸種性者融求，是為入不二法門。
Bodhisattva Prabhaketu said: The recognition of the four elements and the recognition of the element of space constitute a pair of duality. The nature of the four elements are the same as the nature of the element of space. Just as the past and future are empty like space, the present moment is also empty like space. If one can understand all the elements like this, he enters the path of non-duality.
明相菩薩說：對四大元素（地算撮、水生宛、火、風）的辨認與對空之元素的辨認是一對二元性肮柜。四大元素的本質(zhì)就是空之元素的本質(zhì)陷舅。正如過去與未來都是虛空的，當下也是虛空的审洞。如果能這樣了解各大元素莱睁，就是進入不二法門。
妙意菩薩曰：眼色為二芒澜。若知眼性仰剿，于色不貪、不恚痴晦、不癡酥馍，是名寂滅。如是阅酪，耳聲、鼻香汁针、舌味术辐、身觸、意法為二施无。若知意性辉词，于法不貪、不恚猾骡、不癡瑞躺，是名寂滅敷搪。安住其中，是為入不二法門幢哨。
Bodhisattva Agramati said: The eyes and form constitute a pair of duality. If one understands the nature of the eyes, he will have no greed, anger or delusion around form; this is called peace. Likewise, the ears versus sound, the nose verses smell, the tongue versus taste, the body versus touch, and the mind versus thought all constitute pairs of duality. If one understands the nature of the mind, he will have no greed, anger or delusion around thought; this is called peace. Being established in this peace is entering the path of non-duality.
妙意菩薩說：眼睛和形象是一對二元性赡勘。如果了解了眼睛的本質(zhì)，就不會對形象產(chǎn)生貪求捞镰、憤恨或愚癡闸与，這就叫做寧靜。同理岸售，耳朵和聲音践樱，鼻子和氣味，舌頭和味道凸丸，身體和觸感拷邢，以及頭腦與念想，都是成對的二元性屎慢。如果了解了頭腦的本質(zhì)瞭稼，就不會對念想產(chǎn)生貪求、憤恨或愚癡抛人，這就叫做寧靜弛姜。安穩(wěn)地保持在這個寧靜中，就是進入不二法門妖枚。
無盡意菩薩曰：布施廷臼、回向一切智為二。布施性即是回向一切智性绝页。如是荠商，持戒、忍辱续誉、精進莱没、禪定、智慧酷鸦、回向一切智為二饰躲。智慧性即是回向一切智性。于其中入一相者臼隔，是為入不二法門嘹裂。
Bodhisattva Askayamati said: Generosity and transferring the merit gained therefrom for the development of all intelligence constitute a pair of duality. The nature of generosity is the same as the nature of transferring the merit gained therefrom for the development of all intelligence. Likewise, discipline, acceptance, diligence, meditation, and wisdom each constitutes a pair of duality with transferring the merit gained therefrom for the development of all intelligence. The nature of wisdom is the same as the nature of transferring the merit gained therefrom for the development of all intelligence. Understanding the unity of any one pair mentioned above is entering the path of non-duality.
無盡意菩薩說：施舍與“回向一切智”（就是指將通過施舍而獲得的功德不自己留著，而是用于提升各種智力摔握，用以回報眾生）是一對二元性寄狼。施舍的本質(zhì)就是“回向一切智”的本質(zhì)。同理氨淌，自律泊愧、接受逆境伊磺、勤勉、靜心以及智慧删咱，都分別和“回向一切智”構(gòu)成二元性屑埋。智慧的本質(zhì)就是“回向一切智”的本質(zhì)。在這六對二元性里明白任意一對的統(tǒng)一性腋腮，就是進入不二法門雀彼。
深慧菩薩曰：是空、是無相即寡、是無作為二徊哑。空即無相聪富，無相即無作莺丑。若空無相、無作墩蔓，則無心意識梢莽。于一解脫門即是三解脫門者，是為入不二法門奸披。
Bodhisattva Gambhiramati said: Emptiness, nothingness, and non-doing constitute a group of duality. Emptiness is the same as nothingness; nothingness is the same as non-doing. Since emptiness does not have a form and does not have deeds, it does not have mind, thought or discernment. Regarding one path to liberation as comprising three paths to liberation is entering the path of non-duality.
深慧菩薩說：虛空柳爽、無形搞莺、無為是一組二元性葬项，或者說三元性誊涯。虛空就是無形，無形就是無為样刷。既然虛空沒有形象仑扑、沒有作為，那它就也沒有頭腦置鼻、意念镇饮、識別。這樣一來箕母，一種解脫的渠道和三種解脫的渠道就是等同的储藐，這就是進入不二法門。
心無礙菩薩曰：身嘶是、身滅為二邑茄。身即是身滅。所以者何俊啼？見身實相者，不起見身及見滅身左医。身與滅身授帕，無二無分別同木。于其中不驚不懼者，是為入不二法門跛十。
Bodhisattva Apratihateksana said: the body and the annihilation of the body constitute a pair of duality. The body is the same as the annihilation of the body. Why is that? He who sees the true nature of the body does not distinguish between seeing the body and seeing the annihilation of the body. The body and the annihilation of the body have no division or distinction. Being neither startled nor frightened in these matters is entering the path of non-duality.
心無礙菩薩說：身體與身體之消滅是一對二元性彤路。身體就是身體之消滅。為什么呢芥映？能看到身體的本質(zhì)洲尊，就不會生起看到身體與看到身體之消滅的分別。身體與身體之消滅奈偏，不是兩碼事坞嘀，沒有區(qū)別。在這些事上既不驚慌也不恐懼惊来，就是進入不二法門丽涩。
上善菩薩曰：身、口裁蚁、意善為二矢渊。是三業(yè)皆無作相，身無作相即口無作相枉证，口無作相即意無作相矮男。是三業(yè)無作相，即一切法無作相室谚。能如是隨無作慧者毡鉴，是為入不二法門。
Bodhisattva Suvinita said: Good deeds on the level of conduct, speech and intention constitute a group of duality. Deeds on all these three levels are not actualized by anyone. That the conduct is not actualized means that the speech is not actualized; that the speech is not actualized means that the intention is not actualized. That deeds on these three levels are not actualized means that nothing is ever actualized. Being able to follow this wisdom of non-doing is entering the path of non-duality.
上善菩薩說：做好事舞萄、說好話眨补、想好事是一組二元性，或者說三元性倒脓。這三種事情（業(yè)）其實都不曾產(chǎn)生撑螺，身體行為不曾產(chǎn)生就是口頭話語不曾產(chǎn)生，口頭話語不曾產(chǎn)生就是頭腦意圖不曾產(chǎn)生崎弃。這三種業(yè)不曾產(chǎn)生甘晤，就是一切事物都不曾產(chǎn)生。能這樣隨順無為之智慧饲做，就是進入不二法門线婚。
福田菩薩曰：罪行、福行盆均、不動行為二塞弊。三行實性即是空。空則無福行游沿，無罪行饰抒，無不動行。于此三行而不起者诀黍，是為入不二法門袋坑。
Bodhisattva Punyaksetra said: sinful conducts, meritorious conducts, and the absence of conducts constitute a group of duality. The true nature of the three types of conducts is nothing but emptiness. Emptiness, in turn, has no meritorious conducts, sinful conducts, or absence of conducts. Not distinguishing between these three types of conducts is entering the path of non-duality.
福田菩薩說：有罪的行為、有福的行為和不動的行為構(gòu)成一組二元性眯勾，或者說三元性枣宫。三種行為的本質(zhì)都是虛空。虛空則沒有有福的行為吃环、有罪的行為也颤、不動的行為。不對這三種行為產(chǎn)生分別模叙，就是進入不二法門歇拆。
華嚴菩薩曰：從我起二為二。見我實相者范咨，不起二法故觅。若不住二法，則無有識渠啊。無所識者输吏，是為入不二法門。
Bodhisattva Padmavyuha said: Dividing the whole based on the concept of a self implies duality. If one sees the true nature of the self, he no longer divides the whole. If one does not keep dividing the whole, there will be no discernment, i.e. labeling of things. Not discerning anything, i.e. not labeling anything, is entering the path of non-duality.
華嚴菩薩說：從一個“自我”的概念出發(fā)替蛉，對整體進行劃分贯溅，認為這是我，那不是我躲查，這是我的它浅，那不是我的，這就是二元性镣煮。能看到自我的本質(zhì)姐霍，就不再對整體進行劃分。不一直在那劃分典唇，就沒有了識別镊折，就不再給事物妄貼標簽，說這是我介衔，那不是我恨胚，這是我的，那不是我的炎咖。沒有了這種識別赃泡，不再妄貼標簽寒波，就是進入不二法門。
德藏菩薩曰：有所得相為二升熊。若無所得影所，則無取舍。無取舍者僚碎，是為入不二法門。
Bodhisattva Srigarbha said: The concept of attainment implies duality. If nothing is attained, there is no pursuit nor renunciation. Not getting involved with any pursuit or renunciation is entering the path of non-duality.
德藏菩薩說：有所獲得就意味著二元性阴幌。如果無所獲得勺阐，就無所謂進取或者舍棄。不進取也不舍棄矛双，就是進入不二法門渊抽。
月上菩薩曰：暗與明為二。無暗無明议忽，則無有二懒闷。所以者何？如入滅受想定栈幸，無暗無明愤估，一切法相，亦復(fù)如是速址。于其中平等入者玩焰，是為入不二法門。
Bodhisattva Candrottara said: Darkness and light constitute a pair of duality. If there is no darkness and no light, there is no duality. What does it mean? If one enters a meditation where feelings and thoughts are annihilated, there is no darkness or light, and the same is for everything else. Taking everything equally is entering the path of non-duality.
月上菩薩說：黑暗與光明是一對二元性芍锚。如果沒有黑暗昔园，沒有光明，就沒有二元性并炮。什么意思默刚？如果進入靜心當中，感受和念想都消滅的狀態(tài)逃魄，就沒有黑暗與光明的區(qū)分荤西，一切事物也都是這樣沒有高下區(qū)分。能平等地看待各種事物嗅钻，就是進入不二法門皂冰。
寶印手菩薩曰：樂涅槃、不樂世間為二养篓。若不樂涅槃秃流，不厭世間，則無有二柳弄。所以者何舶胀？若有縛概说，則有解。若本無縛嚣伐，其誰求解糖赔？無縛無解，則無樂厭轩端。是為入不二法門放典。
Bodhisattva Ratnamudrahasta said: The love for nirvana and the hate for samsara constitute a pair of duality. If one does not love nirvana and does not hate samsara, there is no duality. Why is that? If there is bondage, there can be liberation. If there is no bondage to begin with, who seeks liberation? Without bondage or liberation, there is no love or hate. This is entering the path of non-duality.
寶印手菩薩說：愛好涅槃極樂，厭惡世間輪回基茵，這是一對二元性奋构。如果不愛好涅槃極樂，不厭惡世間輪回拱层，就沒有二元性弥臼。為什么這么說呢？如果有束縛根灯，就可以有解脫径缅。如果本來就沒有束縛，誰又去尋找解脫呢烙肺？沒有束縛纳猪，沒有解脫，就沒有愛好和厭惡的問題茬高。這就是進入不二法門兆旬。
珠頂王菩薩曰：正道、邪道為二怎栽。住正道者丽猬，則不分別是邪是正。離此二者熏瞄，是為入不二法門脚祟。
Bodhisattva Ratnakuta Raja said: The right path and the wrong path constitute a pair of duality. He who abides in the right path does not judge between right and wrong. Relinquishing the judgment between the two is entering the path of non-duality.
珠頂王菩薩說：正確的道路和邪惡的道路是一對二元性。走正確道路的人强饮，不對正確與邪惡妄加評判由桌。遠離對這兩者的評判，就是進入不二法門邮丰。
樂實菩薩曰：實行您、不實為二。實見者尚不見實剪廉，何況非實娃循。所以者何？非肉眼所見斗蒋，慧眼乃能見捌斧，而此慧眼無見笛质、無不見。是為入不二法門捞蚂。
Bodhisattva Satyarata said: Truth and falsehood constitute a pair of duality. The seers of truth do not see even truth, let alone seeing falsehood. Why is that? Truth cannot be seen with the naked eyes; it needs to be seen with the eye of wisdom. However, this eye of wisdom does not see anything yet does not overlook anything. This is entering the path of non-duality.
樂實菩薩說：真實與虛假是一對二元性妇押。能看到真實的人尚且看不到真實，也就更看不到虛假姓迅。什么意思敲霍？真實并不是能用肉眼看見的，需要慧眼才能看見丁存。然而這個慧眼既什么都看不到色冀，也什么都不會忽視。這就是進入不二法門柱嫌。
如是諸菩薩各各說已，問文殊師利：何等是菩薩入不二法門屯换？
So, after all the bodhisattvas expressed their ideas about non-duality, Vimalakirti asked Manjusri: In your opinion, what does it mean for a bodhisattva to enter the path of non-duality?
像這樣编丘，所有菩薩都說出了自己對不二法門的見解后，維摩詰問文殊師利：你認為怎樣算是菩薩進入不二法門彤悔？
文殊師利曰：如我意者嘉抓，于一切法，無言無說晕窑，無示無識抑片，離諸問答，是為入不二法門杨赤。
Manjusri said: In my opinion, regarding any topic, one should never speak a word or express an idea, never illustrating anything nor discerning anything, giving up all asking or questioning. This is entering the path of non-duality.
文殊師利說：依我的意見來說敞斋，對于一切話題，沒有言論可發(fā)表疾牲，沒有解釋可說明植捎，無所顯示，無所識別阳柔，遠離各種問答焰枢，就是進入不二法門。
于是舌剂，文殊師利問維摩詰：我等各自說已济锄，仁者當說，何等是菩薩入不二法門霍转？
After saying that, Manjusri asked Vimalakirti: We have all expressed our ideas. Now, Sir, it is your turn to tell us how a bodhisattva enters the path of non-duality.
說罷荐绝，文殊師利問維摩詰：我們已經(jīng)都各自說了我們的見解。現(xiàn)在輪到先生了谴忧，請您告訴我們很泊，菩薩怎樣進入不二法門角虫？
時維摩詰默然無言。
Upon being asked, Vimalakirti kept silent and did not utter a word.
于是委造，維摩詰沉默無語戳鹅。
文殊師利嘆曰：善哉善哉！乃至無有文字語言昏兆，是真入不二法門枫虏！
Manjusri exclaimed: Good! Good! There is not even a word or sentence; this is truly entering the path of non-duality!
文殊師利贊嘆道：太好啦！太好啦爬虱！甚至連文字隶债、語言都沒有，這真的是進入不二法門了跑筝！
說是不二法門品時死讹，于此眾中五千菩薩，皆入不二法門曲梗，得無生法忍赞警。
During this discussion about the path of non-duality, five thousand bodhisattvas present in the meeting all entered the path of non-duality and attained the acceptance that nothing is ever generated.
在這場關(guān)于不二法門的討論中，在場的五千位菩薩虏两，都進入了不二法門愧旦，獲得了“無生法忍”，也就是接受了各種事物本來就沒有產(chǎn)生的這個事實定罢。
思考
1. 你對哪些菩薩的論斷最有感觸笤虫？有哪些菩薩的論斷使你感到內(nèi)心的平靜嗎？
2. 你覺得哪個菩薩的論點比較牽強祖凫，或者解釋得不夠明白琼蚯？
3. 哪些菩薩的邏輯和其他人不太一樣？哪些的邏輯是相似的惠况？
4. 在我們的生活和心理中凌停，你還能發(fā)現(xiàn)什么是“二”？如果我們用“不二”的態(tài)度去面對它售滤，對我們的生活又會有怎樣的影響呢罚拟？
5. 如果我們對任何事物都抱以“不二”的態(tài)度，我們的生活還能繼續(xù)下去嗎完箩？
6. 在我們的人際關(guān)系中赐俗，有哪些沖突、不和是“二”的心理造成的弊知？“不二”的思想能化解這些沖突阻逮、不和嗎？
總結(jié)
將事物一分為二秩彤，對每件事作出是非好壞的分別叔扼，似乎是人類頭腦獨有的機制事哭。一方面，這種機制幫助人類挑選什么要做瓜富，什么要避免鳍咱，一定程度上制約了犯罪的發(fā)生，從而建立了龐大的文明與傳統(tǒng)与柑。另一方面谤辜，對每件事物片面而強制性地判斷其是非好壞，挑挑揀揀价捧，也造成了人類精神上分裂與不安丑念，隨之而來的也有人群之間的分裂、歧視结蟋、沖突與不和脯倚。
希望我們能活用這個“不二”的智慧，看清我們頭腦的運行機制嵌屎，合理運用它的判斷力挠将，同時也能避免對各種事物妄加評判，造成不必要的不安與沖突编整。
