摘要 《維摩詰經》的〈入不二法門品〉中，維摩詰居士以默然無言，回應文殊 師利「何等是菩薩入不二法門」的探詢，遂令後者稱許不已，讚歎道：「乃至 無有文字語言，是真入不二法門。」從兩人對話的語言形式來看，維摩詰之默 然不語，似有意借無言遣言，徹底掃除文殊「以言遣言」、「有言於無言」所 殘餘的知見分別相。然而，若據維摩詰的沉默無言，便認為必須捨離語言，臻 於「言亡慮絕」的境地，方能證入不二法門，則無異於在去掉對言說的執滯 後，又藉「不二」之名，另起分別「言、無言」、「不二、非不二」的二邊。 在〈入不二法門品〉中，三十一位菩薩、文殊及維摩長者，分別採取以言 詮表述、以言遣言、默然無言三種方式，表達何謂「菩薩入不二法門」。本文 認為，維摩的默然無言，與文殊的以有言標示無言，雖然形態不同，但於主張 「入不二法門」根本屬於「無關乎言說」這一點上，維摩詰與文殊師利，是殊 途同轍的。而維摩之默不言，被認為較文殊之言論精妙，主要在於他以非語言 的手段表明，言說與解脫既是兩回事，互不相干，就算破除言說，也未必能達 致解脫，因此解脫的關鍵，非繫於言說之跡，是有是無，而要在去執。維摩以 非語言之形式，宣示「入不二法門」屬於非言說、非不言說的領域之理，其表 達形式與說理內容投契，是其默言無語之精妙絕倫處。事實上，〈觀眾生品〉已明確道出本經對言說文字的立場：只要不執取言 說文字的假名，合觀其虛妄性和清淨性，則言說文字便不妨礙解脫。虛妄性， 是指一切語言文字空無自性，不可執取；清淨性，指一切語言文字空無自性， 莫不具備解脫相。採取圓融的觀點，不取不捨，並且齊觀兩邊，就是真正的入 不二。 從〈入不二法門品〉的推進過程，次第觀之，大士們託諸言教，是依照各 自的特殊體會，運用概念，分解地舉示符應入不二境界的種種範例。至於文殊 菩薩以言顯於無言，是替大士們的詮釋加上一個註腳，藉概念陳明「入不二法 門」的真義，非但不侷限在言詮的領域，而且不繫於言教。藉著文殊的補充， 使「入不二法門」的意義，一方面沒有固著於菩薩們提出的個別解脫形相，另 一方面，揭示出「入不二法門是超凌一切言詮表相」的重要理則。最後，淨名 的一默，是「不以言與不以無言的綜合」，它表現了同時雙遣言與不言的中道 精神，因此可以斷言，維摩不語，非為一心消弭大士們與文殊的有言而發，其 默然實呈現了超離言說的內外與有無之智契中道慧境，因此這一默，可視為維 摩證入中道不二的切身體會之自然流露。 另外要強調的是，維摩一默能夠得到文殊和眾菩薩的由衷歎服，是立足於 展現入不二的手段之是否高明與應機，來判別有言與無言的高下與精粗，而不 是基於悟境的高下，獨取默然，而盡廢言說。

Abstract In the chapter on the “Entry into the Dharma Gate of Non-duality” in the Vimalakīrtinirdeśa, Vimalakīrti responded to Mañjuśrī’s query of “What does it mean for a Bodhisattva to have entered the Dharma Gate of Non-duality?” with complete silence. Judging from the linguistic format of the dialogue between Vimalakīrti and Mañjuśrī, seemingly, the reason why Vimalakīrti kept silent was because he was making a statement without using actual speech. Vimalakīrti utterly extinguished Mañjuśrī’s remaining discrimination between what he knew and saw when he was making a statement with words and saying words about silence. However, if we were to think that one must do without language after seeing Vimalakīrti’s example of silence and come to the point of complete speechlessness and thoughtlessness in order to realize entry into the dharma gate of non-duality, another duality is being created. This new duality of “speech” and “speechlessness” as well as “non-duality” and “non non-duality” is thus created after the attachment to speech is removed. In the “Entry into the Dharma Gate of Non-duality” chapter, thirty one Bodhisattvas, Mañjuśrī and Vimalakīrti expressed their interpretation of Bodhisattva’s entry into the dharma gate of non-duality by interpretive discourse, using words to express words and utter silence respectively. The author considers Vimalakīrti’s utter silence and Mañjuśrī’s using words to describe speechlessness to have different formats but point to the same meaning of “not having to do with speech.” And thus in this regard, the two of them came to the same destination through variant routes. As for the complete silence on the part of Vimalakīrti, it is considered to be from a higher state than Mañjuśrī’s use of words. This is simply because that he was making a statement without actual words. At the same time, speech and liberation are two unrelated matters, even if all speech is abolished, liberation is not necessarily accomplished. Thus Vimalakīrti expressed himself without words inproclaiming that “entry into the dharma gate of non-duality” is in the realm of neither speechlessness nor speech. In fact, the chapter on “Observing Sentient Beings” from the same sutra has clearly expressed the stance of Vimalakīrtinirdeśa concerning spoken and written words: so long as one is not attached to the false names represented by spoken and written words, and views both the falsity and purity in them, then spoken and written words will not obstruct attainment of liberation. From looking at the process of explication in the chapter on “Entry into the Dharma Gate of Non-duality” in steps, all these great people were using words to teach and give examples of the state of non-duality by following their own specific understanding and utilizing certain concepts. Mañjuśrī’s addendum allowed the meaning of “entry into the dharma gate of non-duality” to not stick to the individual mark of liberation pointed out by Bodhisattvas, and also explicitly expressed the important principle that “entry into the dharma gate of non-duality goes beyond all forms and speech.” Lastly, Vimalakīrti’s silence is a combination of not using words and not using speechlessness. His silence in fact manifested the wisdom state and middle way of what is beyond the inside and outside of speech or the have or not have of speech. This silence can be seen as a natural exhibition of Vimalakīrti’s actual realization of the middle way of non-duality. Another point to be emphasized is that the fact that Vimalakīrti’s silence was able to receive complete admiration from Mañjuśrī and the other Bodhisattvas, is due to his timely and skillful means of demonstrating non-duality in delineating the coarseness and subtlety as well as the high and low states of having speech and speechlessness. It is not basing on the high and low states of realization and thus using silence only to completely abolish speech.