維摩義記 1.41

1.41

次明法寶。法中有二：一摧邪法；二「三轉」下明化正法。摧邪法中，「以無心意無受行」者，自無所著。以謂由也。由無心意無受行等，便能滅邪，故說為以。言無心意，無妄心體。此言略少，若具應言無心意識。心意識等有何差別？依如《毘曇》，就一事識隨義以分，義別五門，所謂名、義、業、世、施設。名者，名心意、名識。義者，集起是心義、思量是意、別知是識。業者，遠知名之為心，知未來法說之為遠，從未來起與身俱故。前知是意，知過去法。續知是識，知現在法。此乃約對三世境界以別其業。世者，約就三世心體以別三種，未來說心、過去說意、現在說識。言施設者，界施設心，謂七心界；入施設意，所謂意入；陰施設識，謂識陰。若依《楞伽》，七識名心，集起本故；意識名意，同諸塵故；五識名識，了現境故。今依後門。識之一字，偈迮不論，證實除捨是以言無。「無受行」者，無妄心用，謂無學果行因心也。亦可初言無心意者，無識陰也；言無受者，無受陰也；言無行者，無行陰也。略不說想，以偈迮故。此句明其自無所著。「而悉摧伏諸外道」者，能破邪執，伏外之想，廣如經說。下明化正。「三轉法輪」，正明所說。此名四諦以為法輪，從喻名之。如轉輪王所有輪寶，能摧剛強，轉下眾生上昇虛空。四諦如是，能摧眾生惡不善法，轉下眾生上入聖道，故名為輪。聖說授人，目之為轉。轉有三種：一示相轉。如說三苦及八苦等是其苦諦，業煩惱等是其集諦，苦集盡處名為滅諦，戒定慧等是其道諦，如是一切。二者勸轉。苦汝當知，集汝當斷，滅汝當證，道汝當修。三者證轉。苦我已知，集我已斷，滅我已證，道我已修。三轉如是。初轉何處？波羅捺國仙人鹿苑。本為誰轉？憍陳如等。「於大千」者，出其說處，於大千界百億閻浮同時轉也。「其輪本來常清淨」者，嘆其所說。不同情取，故言常淨。

Next, the Dharma Jewel is explained. In the Dharma, there are two aspects: first, crushing heterodox teachings; second, from "turning thrice" onward, explaining the transformation by the orthodox Dharma. In crushing heterodox teachings, "Without mind or mental activities, without sensation or volition": [this indicates that] one is intrinsically without attachments. "By" (以) means "on account of". On account of being without mind, mental activities, sensation, volition, and so forth, one can then eliminate the heterodox; hence it says "by". To say "without mind or mental activities" refers to the absence of the essential substance of the deluded mind. This phrasing is abbreviated; if fully stated, it should say "without mind, intellect, or consciousness" (citta, manas, vijñāna). What is the distinction between mind, intellect, and consciousness? According to the Abhidharma, they are differentiated in meaning in terms of the single phenomenal consciousness; their meanings are distinguished into five headings: namely, name, meaning, activity, time-period, and designation. As for name: they are named mind, intellect, and named consciousness. As for meaning: accumulation is the meaning of mind, deliberation is intellect, and distinct cognition is consciousness. As for activity: knowing from afar is named mind—knowing future dharmas is called "far", because arising from the future, it accompanies the body; preceding knowledge is intellect, which knows past dharmas; continuing knowledge is consciousness, which knows present dharmas: this differentiates their activities by correlating them with the objects of the three periods of time. As for time-period: in terms of the mental substance in the three periods of time, three kinds are distinguished: the future is called mind, the past is called intellect, and the present is called consciousness. As for designation: the realm-designation (dhātu) is mind, namely the seven mental realms; the sense-field-designation (āyatana) is intellect, namely the intellect sense-field; the aggregate-designation (skandha) is consciousness, namely the consciousness aggregate. If according to the Laṅkāvatāra, the seventh consciousness is named mind, because it is the root of accumulation; the mental consciousness (manovijñāna) is named intellect, because it conforms with all sense-objects; the five consciousnesses are named consciousness, because they discern present objects. Here, we follow the latter heading. The single character "consciousness" (識) is not discussed due to the constraints of verse; because realizing reality removes and abandons [these], it is therefore described as "without". "Without sensation or volition": being without the functions of the deluded mind, this refers to being without the minds of the causal practices of learners and the resultant minds of non-learners. Alternatively, the initial phrase "without mind or mental activities" means being without the consciousness aggregate; "without sensation" means being without the sensation aggregate; "without volition" means being without the mental formations aggregate. Perception (saṃjñā) is omitted due to the constraints of the verse. This line clarifies that one is intrinsically without attachments. "And completely crushing and subduing all non-Buddhists": being able to destroy heterodox attachments and subdue external conceptions, as extensively stated in the sūtra. Below, transformation by the orthodox is clarified. "Turning the Dharma wheel thrice" directly clarifies what was preached. Here, the four noble truths are named the Dharma wheel, named by way of metaphor. Just as the wheel treasure belonging to a wheel-turning king can crush the stubborn and unyielding and transform base sentient beings by causing them to ascend into empty space, the four noble truths are like this: they can crush the evil and unwholesome dharmas of sentient beings and transform base sentient beings by causing them to ascend and enter the noble path; hence it is called a wheel. The noble one preaching and conferring it upon others is designated as "turning". Turning has three forms: First is turning by demonstrating characteristics. As when preaching that the three sufferings and eight sufferings are the truth of suffering; karma and afflictions and so forth are the truth of origination; the place where suffering and origination are exhausted is named the truth of cessation; morality, concentration, and wisdom and so forth are the truth of the path—and all such things. Second is turning by exhortation: "Suffering you should know; origination you should abandon; cessation you should realize; the path you should cultivate." Third is turning by realization: "Suffering I have already known; origination I have already abandoned; cessation I have already realized; the path I have already cultivated." The three turnings are like this. Where was it first turned? In Vārāṇasī, in the Deer Park of the Rṣis. For whose sake was it originally turned? Kauṇḍinya and the others. "In the great trichiliocosm": this identifies the place where it was preached, turned simultaneously throughout the great trichiliocosm in hundreds of millions of Jambudvīpas. "That wheel is fundamentally, constantly pure": praising what was preached. Because it is not grasped by emotional preferences, it is said to be constantly pure.