引言
“不二法门”这个成语，很多同学在初中语文课上就学过，在现代汉语里的意思是用来形容“独一无二的方法”。 然而，这个词汇原本在佛典中的意思却略有不同。
在佛家的哲学体系里，“法门”指的是进入“佛法”所途径的“门道”。佛陀（约公元前480 - 400）一生都在不停地宣讲佛法有多么美妙，净土有多么美丽。然而他的听众就会问了，既然你描述的佛法这么好，这就好像你描述了一个美丽的宫殿，但是我们却找不到在哪里，也不知道怎么才能进去；如果不能进去，不就成了空谈，成了说食不饱、望梅止渴、画饼充饥？怎么才能实实在在地进入、体会到你所说的美好、宁静、祥和的境界呢？所以“法门”这个概念就出现了，意思是进入“佛法”的“门道”或者途径。
在佛家的传统中，根据每个人的个性不同，产生了许许多多法门，让具有不同心理特征的人都能以适合自己的方法静下心来。由于其数目之多，甚至产生了“八万四千法门”和“法门无量誓愿学”的说法。
那么，在这么多种法门之中，这个“不二法门”具体指的是什么？什么是“二”？和我们平常所说的“这个人总是犯二”有什么关系吗？
不妨让我们来看一看这段经典的论述《入不二法门品》是怎样解析的吧。它出自《维摩诘所说经》，记录的是一位与佛陀同时代的名叫维摩诘的居士，与佛陀的弟子和菩萨们的经典对话。
中文译文
选自《维摩诘所说经》
译者：鸠摩罗什（344 - 413）
尔时维摩诘谓众菩萨言：诸仁者，云何菩萨入不二法门？各随所乐说之。
会中有菩萨名法自在，说言：诸仁者，生灭为二。法本不生，今则无灭。得此无生法忍，是为入不二法门。
德守菩萨曰：我、我所为二。因有我故，便有我所。若无有我，则无我所。是为入不二法门。
德顶菩萨曰：垢净为二。见垢实性，则无净相，顺于灭相，是为入不二法门。
善宿菩萨曰：是动、是念为二。不动则无念，无念则无分别。通达此者，是为入不二法门。
善眼菩萨曰：一相、无相为二。若知一相即是无相，亦不取无相，入于平等，是为入不二法门。
妙臂菩萨曰：菩萨心、声闻心为二。观心相空如幻化者，无菩萨心，无声闻心。是为入不二法门。
弗沙菩萨曰：善、不善为二。若不起善、不善，入无相际而通达者，是为入不二法门。
师子菩萨曰：罪福为二。若达罪性，则与福无异。以金刚慧，决了此相，无缚无解者，是为入不二法门。
师子意菩萨曰：有漏、无漏为二。若得诸法等，则不起漏、不漏想。不著于相，亦不住无相，是为入不二法门。
净解菩萨曰：有为、无为为二。若离一切数，则心如虚空。以清净慧，无所碍者，是为入不二法门。
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。
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：罪行、福行、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：暗与明为二。无暗无明，则无有二。所以者何？如入灭受想定，无暗无明，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：善哉善哉！乃至无有文字语言，是真入不二法门！
说是不二法门品时，于此众中五千菩萨，皆入不二法门，得无生法忍。
解读
（个人理解，以供参考）
尔时维摩诘谓众菩萨言：诸仁者，云何菩萨入不二法门？各随所乐说之。
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.
在会中，维摩诘问在场的菩萨们：我问大家，菩萨怎样才能进入不二法门？请各自随自己喜好发表意见！
会中有菩萨名法自在，说言：诸仁者，生灭为二。法本不生，今则无灭。得此无生法忍，是为入不二法门。
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.
在会中，有一位菩萨名为法自在，他说：我和大家讲，“产生”和“消灭”就是一对二元性。各种事物其实本来就没有产生，所以现在也就没有消灭一说。能得到这个“无生法忍”，也就是说能接受各种事物本来就没有产生这个事实，就是进入不二法门。
德守菩萨曰：我、我所为二。因有我故，便有我所。若无有我，则无我所。是为入不二法门。
Bodhisattva 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.
德守菩萨说：“我”和“我的”是一对二元性。因为有了“我”的概念，所以就有了“我的”的概念。如果没有“我”的概念，也就没有“我的”的概念。这就是进入不二法门。
德顶菩萨曰：垢净为二。见垢实性，则无净相，顺于灭相，是为入不二法门。
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.
德顶菩萨说：污垢与洁净是一对二元性。如果能看到污垢的本质，就会意识到洁净的概念也是不存在的。能接受两者都不存在的事实，就是进入不二法门。
善宿菩萨曰：是动、是念为二。不动则无念，无念则无分别。通达此者，是为入不二法门。
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.
善宿菩萨说：产生念头的动作，也就是动念，和念头本身是一对二元性。如果不动念，就没有念头；没有念头，对待事物就没有分别之心，没有偏颇。通达这个道理，就是进入不二法门。
善眼菩萨曰：一相、无相为二。若知一相即是无相，亦不取无相，入于平等，是为入不二法门。
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.
善眼菩萨说：“一”的概念与“无”的概念是一对二元性。如果知道“一”的概念就是“无”的概念，也就不会执着于“无”的概念，进入平等看待事物的心境，这就是进入不二法门。
妙臂菩萨曰：菩萨心、声闻心为二。观心相空如幻化者，无菩萨心，无声闻心。是为入不二法门。
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.
妙臂菩萨说：大乘佛教的菩萨之心和小乘佛教的声闻之心是一对二元性。如果能观察心，发现心就像幻影一样，也就无所谓菩萨之心和声闻之心。这就是进入不二法门。
弗沙菩萨曰：善、不善为二。若不起善、不善，入无相际而通达者，是为入不二法门。
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.
弗沙菩萨说：善和不善是一对二元性。如果不分别善与不善，看透二者虚无的本质，就是进入不二法门。
师子菩萨曰：罪福为二。若达罪性，则与福无异。以金刚慧，决了此相，无缚无解者，是为入不二法门。
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.
师子菩萨说：罪孽与福报是一对二元性。如果通达罪孽的本质，就会发现其与福报的本质没有差别。用雷电一样果断的智慧，了结对二者的分别，既不受束缚，也无所解脱，就是进入不二法门。
师子意菩萨曰：有漏、无漏为二。若得诸法等，则不起漏、不漏想。不著于相，亦不住无相，是为入不二法门。
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.
师子意菩萨说：有能量泄漏（有烦恼）与无能量泄漏（无烦恼）是一对二元性。如果能平等地看待各种事物，就不会产生有没有泄漏的想法、有没有烦恼的想法。既不执着于有形之物，也不执着于无形之物，就是进入不二法门。
净解菩萨曰：有为、无为为二。若离一切数，则心如虚空。以清净慧，无所碍者，是为入不二法门。
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.
净解菩萨说：有所作为和无所作为是一对二元性。如果能远离斤斤计较，不去算计是否作为，心就会像虚空一样，依靠清澈纯净的智慧，无可妨碍，这就是进入不二法门。
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。
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.
那罗延菩萨说：世俗与超脱世俗是一对二元性。世俗的本质就是虚空，这就是超脱世俗。在世俗中，既不脱出也不进入，既不超出世俗也不涣散精神，就是进入不二法门。
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。
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.
善意菩萨说：生死轮回和涅槃寂静是一对二元性。如果能看到生死轮回的本质，就没有生死，既没有束缚也没有解脱，既没有产生也没有消灭。这样理解就是进入不二法门。
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。
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.
现见菩萨说：有限与无限是一对二元性。如果对法理的探索究竟了，有限和无限就是一样的，二者都是无限的。无限之物就是虚空，而虚空又没有有限、无限这么一说。能这样进入真知，就是进入不二法门。
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。
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.
普守菩萨说：自我和无我是一对二元性。自我尚且无法达成，无我又怎么可能达成呢？能看到自我的真实本质，就不会再对自我和无我作出分别。这就是进入不二法门。
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。
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.
电天菩萨说：知晓与无知是一对二元性。无知的真实本质就是知晓。知晓也是不能把捉的，它超越了头脑的计算。能平等地看待知晓与无知，而不作分别，就是进入不二法门。
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。
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.
喜见菩萨说：形象与无形的虚空是一对二元性。形象就是虚空，不是说形象消灭了才有虚空，而是说形象本身就是虚空。同理，感受、念想、行为和识别也是一样。识别就是虚空，不是说识别消灭了才有虚空，而是说识别本身就是虚空。能通晓这些道理，就是进入不二法门。
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。
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.
明相菩萨说：对四大元素（地、水、火、风）的辨认与对空之元素的辨认是一对二元性。四大元素的本质就是空之元素的本质。正如过去与未来都是虚空的，当下也是虚空的。如果能这样了解各大元素，就是进入不二法门。
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。
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.
妙意菩萨说：眼睛和形象是一对二元性。如果了解了眼睛的本质，就不会对形象产生贪求、愤恨或愚痴，这就叫做宁静。同理，耳朵和声音，鼻子和气味，舌头和味道，身体和触感，以及头脑与念想，都是成对的二元性。如果了解了头脑的本质，就不会对念想产生贪求、愤恨或愚痴，这就叫做宁静。安稳地保持在这个宁静中，就是进入不二法门。
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。
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.
无尽意菩萨说：施舍与“回向一切智”（就是指将通过施舍而获得的功德不自己留着，而是用于提升各种智力，用以回报众生）是一对二元性。施舍的本质就是“回向一切智”的本质。同理，自律、接受逆境、勤勉、静心以及智慧，都分别和“回向一切智”构成二元性。智慧的本质就是“回向一切智”的本质。在这六对二元性里明白任意一对的统一性，就是进入不二法门。
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。
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.
深慧菩萨说：虚空、无形、无为是一组二元性，或者说三元性。虚空就是无形，无形就是无为。既然虚空没有形象、没有作为，那它就也没有头脑、意念、识别。这样一来，一种解脱的渠道和三种解脱的渠道就是等同的，这就是进入不二法门。
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。
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.
心无碍菩萨说：身体与身体之消灭是一对二元性。身体就是身体之消灭。为什么呢？能看到身体的本质，就不会生起看到身体与看到身体之消灭的分别。身体与身体之消灭，不是两码事，没有区别。在这些事上既不惊慌也不恐惧，就是进入不二法门。
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。
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.
上善菩萨说：做好事、说好话、想好事是一组二元性，或者说三元性。这三种事情（业）其实都不曾产生，身体行为不曾产生就是口头话语不曾产生，口头话语不曾产生就是头脑意图不曾产生。这三种业不曾产生，就是一切事物都不曾产生。能这样随顺无为之智慧，就是进入不二法门。
福田菩萨曰：罪行、福行、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。
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.
福田菩萨说：有罪的行为、有福的行为和不动的行为构成一组二元性，或者说三元性。三种行为的本质都是虚空。虚空则没有有福的行为、有罪的行为、不动的行为。不对这三种行为产生分别，就是进入不二法门。
华严菩萨曰：从我起二为二。见我实相者，不起二法。若不住二法，则无有识。无所识者，是为入不二法门。
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.
华严菩萨说：从一个“自我”的概念出发，对整体进行划分，认为这是我，那不是我，这是我的，那不是我的，这就是二元性。能看到自我的本质，就不再对整体进行划分。不一直在那划分，就没有了识别，就不再给事物妄贴标签，说这是我，那不是我，这是我的，那不是我的。没有了这种识别，不再妄贴标签，就是进入不二法门。
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。
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.
德藏菩萨说：有所获得就意味着二元性。如果无所获得，就无所谓进取或者舍弃。不进取也不舍弃，就是进入不二法门。
月上菩萨曰：暗与明为二。无暗无明，则无有二。所以者何？如入灭受想定，无暗无明，一切法相，亦复如是。于其中平等入者，是为入不二法门。
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.
月上菩萨说：黑暗与光明是一对二元性。如果没有黑暗，没有光明，就没有二元性。什么意思？如果进入静心当中，感受和念想都消灭的状态，就没有黑暗与光明的区分，一切事物也都是这样没有高下区分。能平等地看待各种事物，就是进入不二法门。
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。
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.
宝印手菩萨说：爱好涅槃极乐，厌恶世间轮回，这是一对二元性。如果不爱好涅槃极乐，不厌恶世间轮回，就没有二元性。为什么这么说呢？如果有束缚，就可以有解脱。如果本来就没有束缚，谁又去寻找解脱呢？没有束缚，没有解脱，就没有爱好和厌恶的问题。这就是进入不二法门。
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。
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.
珠顶王菩萨说：正确的道路和邪恶的道路是一对二元性。走正确道路的人，不对正确与邪恶妄加评判。远离对这两者的评判，就是进入不二法门。
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。
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.
乐实菩萨说：真实与虚假是一对二元性。能看到真实的人尚且看不到真实，也就更看不到虚假。什么意思？真实并不是能用肉眼看见的，需要慧眼才能看见。然而这个慧眼既什么都看不到，也什么都不会忽视。这就是进入不二法门。
如是诸菩萨各各说已，问文殊师利：何等是菩萨入不二法门？
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?
像这样，所有菩萨都说出了自己对不二法门的见解后，维摩诘问文殊师利：你认为怎样算是菩萨进入不二法门？
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。
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.
文殊师利说：依我的意见来说，对于一切话题，没有言论可发表，没有解释可说明，无所显示，无所识别，远离各种问答，就是进入不二法门。
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？
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.
说罢，文殊师利问维摩诘：我们已经都各自说了我们的见解。现在轮到先生了，请您告诉我们，菩萨怎样进入不二法门？
时维摩诘默然无言。
Upon being asked, Vimalakirti kept silent and did not utter a word.
于是，维摩诘沉默无语。
文殊师利叹曰：善哉善哉！乃至无有文字语言，是真入不二法门！
Manjusri exclaimed: Good! Good! There is not even a word or sentence; this is truly entering the path of non-duality!
文殊师利赞叹道：太好啦！太好啦！甚至连文字、语言都没有，这真的是进入不二法门了！
说是不二法门品时，于此众中五千菩萨，皆入不二法门，得无生法忍。
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.
在这场关于不二法门的讨论中，在场的五千位菩萨，都进入了不二法门，获得了“无生法忍”，也就是接受了各种事物本来就没有产生的这个事实。
思考
1. 你对哪些菩萨的论断最有感触？有哪些菩萨的论断使你感到内心的平静吗？
2. 你觉得哪个菩萨的论点比较牵强，或者解释得不够明白？
3. 哪些菩萨的逻辑和其他人不太一样？哪些的逻辑是相似的？
4. 在我们的生活和心理中，你还能发现什么是“二”？如果我们用“不二”的态度去面对它，对我们的生活又会有怎样的影响呢？
5. 如果我们对任何事物都抱以“不二”的态度，我们的生活还能继续下去吗？
6. 在我们的人际关系中，有哪些冲突、不和是“二”的心理造成的？“不二”的思想能化解这些冲突、不和吗？
总结
将事物一分为二，对每件事作出是非好坏的分别，似乎是人类头脑独有的机制。一方面，这种机制帮助人类挑选什么要做，什么要避免，一定程度上制约了犯罪的发生，从而建立了庞大的文明与传统。另一方面，对每件事物片面而强制性地判断其是非好坏，挑挑拣拣，也造成了人类精神上分裂与不安，随之而来的也有人群之间的分裂、歧视、冲突与不和。
希望我们能活用这个“不二”的智慧，看清我们头脑的运行机制，合理运用它的判断力，同时也能避免对各种事物妄加评判，造成不必要的不安与冲突。