In addition to the thirty－two notable pairs in the chapter of “The Gate of Nondualism”，　is there any other in the Vimalakīrti Sūtra？　What is the core teaching of “The Gate of Nondualism”？　More important is how to apply and embody this teaching。 What is its influence on the incorporated system of Buddhist study and practice？　How to incorporate and actualize this view in the education system to guide the practitioners to move forward from secondary description to primary experience？　The essay is trying to provide an outline of modern sangha education，　via reviewing and discussing the education system from the perspective of Vinaya and ancient Chan precepts to depict what is proceeding in Dharma Drum Mountain World Center for Buddhist Education。

The teaching of “The Gate of Nondualism” in the Vimalakīrti Sūtra Regarding to the claim of “The Gate of Nondualism”，　it’s most remarkable that at the end of the chapter of “Entering The Gate of Nondualism”，Vimalakīrti demonstrated the teaching of nondualism by inconceivable thunderous silence。 In this chapter，　the layman Vimalakīrti asked a group of illustrious bodhisattvas to each state his/her way of entering “The Gate of Nondualism。” Each bodhisattva revealed certain dualistic extremes that must be transcended，　such as arising/perishing，　darkness/light，　nirvā？a/sa？sāra，　existence/emptiness，　reality/illusion…etc。 Offering what seems to be the last remark，　the great Bodhisattva Ma？ju？rī said： 　“What I realize is that all dharmas are without words，　without explanations，　without purport，　without cognition，　away from all questions and answers。 Thus one enters the gate of nondualism。”

Then Ma？ju？rī said to Vimalakīrti，　“Each of us has given an explanation。 Now，　sir，　it is your turn to speak。 How does the bodhisattva enter the gate of nondualism？” At that time Vimalakīrti remained silent and did not speak a word。 Ma？ju？rī sighed and said，　“Excellent，　excellent！　Not a word，　not a syllable－this is truly entering the gate of nondualism！”［46］

Vimalakīrti’s silence is a most powerful demonstration of nondualism in its most inconceivable form。 In the same perspective，　we can also investigate and review the text in other chapters which delineate from different aspects and reach the similar conclusion as follows。