維摩義記 1.72.1

1.72.1

或分為五，如《楞伽》中五法是也。 名、相、妄想、正智、如如，是其五法。 名相妄想是生死法，名之與相是生死境，境體無實但是名有說之為名，事相差別說之為相，妄想是其生死之情。 正智、如如是涅槃法，正智能證，如如所證。 又復如下迦旃延中所說五法，亦是五也。 彼生死中宣說無常、苦、空、無我，涅槃說一，故合為五。 空與無我有何差別而須分二？ 依如《毘曇》，陰體非我名為無我，陰非我所說以為空。 若依《成實》，眾生空者名之為空，法體空者說為無我。 故於彼論中眾生空觀名空，通遣十六神故； 法空觀者名無我行。 若依此經，眾生空者名為無我，故下文言「眾生是道場，知無我故。 」法空名空，故下文言「一切法是道場，知諸法空故。 」以有此異，故別分為二。 如此中說生死，宣說無常、苦、空、無我、不淨，涅槃合一，故有六種。 或分為八，如《涅槃》說，生死法中宣說無常、苦、無我、不淨，涅槃宣說常、樂、我、淨，是其八也。 或說為十，生死宣說無常、苦、空、無我、不淨，涅槃宣說常、樂、我、淨及與有義，故合有十。 或說十六，如《涅槃》說，涅槃有八，常樂我淨、真實善有； 翻對涅槃，生死亦八，故有十六。 廣則無量，今據一門且說六矣。 就前生死五法之中，先教無常、次教觀苦、次教觀空、次教觀無我、後教觀不淨。 明無常中，「是身無常」，生無常也。 生分始起，故曰無常。 「無彊」是老，老失健故曰無彊。 「無力」病也，病奪彊力故云無力。 「無堅」死也，性不堅固，易可滅壞。 此麁無常。 「速朽法」者，是念無常。 念念遷滅，名速朽法。 「不可信」者，總結顯過。 身相如是，世人謂常，不可信也。 就明苦中，初先正辨。 「如此身」下，約智顯過。 前正辨中，「為苦」心苦； 「為惱」病集，是身苦也。 為惱外苦，違緣逼惱，病集內苦。 就下約智顯過之中，「如此身」者，牒前苦身。 道言「智者所不怙」者，諸佛賢聖明智慧人，終不恃怙如此苦身。 就明空中，句別有十。 前五別就五陰以論，如《華嚴》說：色如聚沫、受如水泡、想如野馬、行如芭蕉、觀識如幻。 文中初言「身如聚沫不可撮磨」，是彼色陰。 「是身如泡不得久立」，是彼受陰。 「是身如炎從渴愛生」，是彼想陰。 炎謂陽炎，浮動相似野馬，故《華嚴》中說為野馬。 「身如芭蕉中無有堅」，是彼行陰。 如芭蕉樹，眾葉相裹中無堅實； 行亦如是，諸心數法聚合成行，中無性實。 「是身如幻從顛倒起」，是彼識陰。 如世幻法，依事妄起； 心識如是，依法妄起。 後五通就五陰明空，於中前三約就所依因緣辨空，後之兩句就身體性無常顯空。 就前三中，「是身如夢虛妄見」者，約就所依明身虛妄。 此身依於妄識心起，如夢中身依睡心起，謂依七識妄心起也。 「是身如影從業現」者，約對所因明身虛假。 身從過去善惡業生，業如形質、身如影像，故取為喻。 「是身如響屬因緣」者，約對所緣明身虛誑。 身從過去煩惱緣生，亦假現在父母精血、飲食緣成，緣如聲、形如響矣。 就後兩句，以性無常顯空之。 「身如浮雲須臾滅」者，此句舉其分段無常以顯空也。 「是身如電念念不住」，以念無常顯真空也。 就無我中，句別有八：前之五句約就四大以顯無我，後之三句當相辨無。 就前五中，初四別約四大之喻以顯無我，後一總約四大之法以顯無我。 就前四中，「是身無主為如地」者，眾塵和合假以為地，地雖昇持而無主宰。 身亦如是，假眾法成，雖有作用而無主宰。 「是身無我為如火」者，自實我體，自在我用。 火得草木自在焚蕩，似有我用而無我實。 眾生如是，雖有作用而無我實。 「是身無壽為如風」者，相續名壽，風雖相續偃山移岳，而無壽者。 身亦如是，雖復相續從此到彼，而無壽者。

Or they may be divided into five, as in the five dharmas of the Laṅkāvatāra-sūtra. Name, appearance, deluded discrimination, correct knowledge, and suchness are those five dharmas. Name, appearance, and deluded discrimination are the dharmas of saṃsāra. Name and appearance are the objective sphere of saṃsāra: the substantial essence of the objective sphere lacks reality, being only nominal existence, and is thus called 'name'; the distinct differences in phenomenal aspects are called 'appearance'; deluded discrimination is the affective consciousness of saṃsāra. Correct knowledge and suchness are the dharmas of nirvāṇa: correct knowledge can realize, and suchness is that which is realized. Furthermore, as in the five dharmas explained below in the context of Kātyāyana, they are also five. There, within saṃsāra, impermanence, suffering, emptiness, and non-self are expounded, and nirvāṇa is expounded as one; hence together they make five. What is the difference between emptiness and non-self that requires them to be divided into two? According to the Abhidharma, the essence of the skandhas not being the self is called non-self, and the skandhas not being what belongs to a self is explained as emptiness. If according to the Chengshi lun, the emptiness of sentient beings is called emptiness, while the emptiness of the essential nature of dharmas is explained as non-self. Therefore in that treatise, contemplation of the emptiness of sentient beings is called 'emptiness,' because it comprehensively dispels the sixteen souls (puruṣa); contemplation of the emptiness of dharmas is called the practice of non-self. If according to this sūtra, the emptiness of sentient beings is called non-self, as the text below states: 'Sentient beings are the site of awakening, because one knows non-self.' The emptiness of dharmas is called emptiness, as the text below states: 'All dharmas are the site of awakening, because one knows that all dharmas are empty.' Because there is this distinction, they are separately divided into two. Thus, as explained here, saṃsāra is expounded as impermanence, suffering, emptiness, non-self, and impurity, and combined with nirvāṇa as one, there are therefore six kinds. Or they may be divided into eight, as explained in the Nirvāṇa Sūtra: within the dharmas of saṃsāra, impermanence, suffering, non-self, and impurity are expounded; in nirvāṇa, permanence, bliss, self, and purity are expounded; these are the eight. Or they may be explained as ten: saṃsāra is expounded as impermanence, suffering, emptiness, non-self, and impurity; nirvāṇa is expounded as permanence, bliss, self, purity, and the meaning of existence; hence together there are ten. Or they may be explained as sixteen, as explained in the Nirvāṇa Sūtra: nirvāṇa has eight—permanence, bliss, self, purity, reality, goodness, and existence; contrasting with nirvāṇa, saṃsāra also has eight; hence there are sixteen. If expanded, they are immeasurable; here, based on one approach, six are temporarily explained. Among the preceding five dharmas of saṃsāra, [the text] first teaches impermanence, next teaches contemplation of suffering, next teaches contemplation of emptiness, next teaches contemplation of non-self, and finally teaches contemplation of impurity. In clarifying impermanence: 'This body is impermanent' refers to the impermanence of arising. The allotment of birth has just arisen, and hence it is called 'impermanent.' 'Without strength' refers to old age; because in old age vigor is lost, it is called 'without strength.' 'Without power' refers to illness; because illness strips away strength and power, it is said to be 'without power.' 'Without firmness' refers to death; its nature is not firm and solid, and it is easily destroyed. This is coarse impermanence. 'A dharma that quickly rots' refers to momentary impermanence. Passing away and being extinguished moment by moment is called 'a dharma that quickly rots.' 'Unreliable' summarizes and reveals its fault. The characteristics of the body being like this, worldly people consider it permanent, but it is unreliable. In clarifying suffering, it first directly discriminates it. From 'Such a body' onward, it reveals its fault with reference to wisdom. In the preceding direct discrimination: 'is suffering' refers to suffering of the mind; 'is affliction' refers to the gathering of diseases, which is suffering of the body. Affliction is external suffering, being pressed and distressed by adverse conditions; the gathering of diseases is internal suffering. In the subsequent revealing of its fault with reference to wisdom: 'Such a body' reiterates the aforementioned suffering body. Stating that it is 'what the wise do not rely upon' means that the buddhas, worthy ones, and noble ones, who are people of clear wisdom, ultimately do not depend on or rely upon such a suffering body. In clarifying emptiness, there are ten distinct phrases. The first five treat the five skandhas individually, as the Avataṃsaka-sūtra says: form is like a mass of foam, feeling is like a water bubble, perception is like a mirage, karmic formations are like a plantain tree, and consciousness is viewed as like an illusion. In the text, the initial statement, 'The body is like a mass of foam, which cannot be grasped or rubbed,' is that skandha of form. 'This body is like a bubble, unable to stand long,' is that skandha of feeling. 'This body is like a mirage, born of thirst and craving,' is that skandha of perception. 'Mirage' refers to a sun-mirage, floating and fluctuating similarly to shimmering vapor, and hence the Avataṃsaka-sūtra speaks of it as shimmering vapor. 'The body is like a plantain tree, with no firmness inside,' is that skandha of karmic formations. Like a plantain tree, whose many leaves wrap around one another with no solid core inside, karmic formations are also like this: various mental factors gather together to form karmic formations, with no substantial reality inside. 'This body is like an illusion, arising from inverted views,' is that skandha of consciousness. Just as the worldly phenomenon of illusion arises falsely dependent upon objects, consciousness is also like this, arising falsely dependent upon dharmas. The latter five clarify emptiness comprehensively with regard to the five skandhas. Among them, the first three discern emptiness with reference to the supporting conditions, while the latter two phrases reveal emptiness with reference to the impermanence of the body's essential nature. Among the first three, 'This body is like a dream, falsely perceived' clarifies the unreality of the body with reference to what it relies upon. This body arises reliant upon the deluded conscious mind, just as a body in a dream arises reliant upon the sleeping mind, meaning that it arises reliant upon the deluded mind of the seventh consciousness. 'This body is like a shadow, manifested from karma' clarifies the unreality and falsity of the body with reference to its cause. The body is born from past good and bad karma; karma is like the physical form and the body is like the shadow, and hence it is taken as a metaphor. 'This body is like an echo, belonging to causes and conditions' clarifies the deceptive falsity of the body with reference to its conditioning factors. The body is born from past defilements as conditions, and it also depends on present conditions of parents' essence and blood and food and drink to be formed; conditions are like the sound, and the form is like the echo. In the latter two phrases, emptiness is revealed through the impermanence of nature. 'The body is like a floating cloud, destroyed in an instant'—this phrase raises the impermanence of distinct lifespans to reveal emptiness. 'This body is like lightning, not staying for a moment' reveals true emptiness through momentary impermanence. In non-self, there are eight distinct phrases: the first five phrases reveal non-self with reference to the four great elements, and the latter three phrases discern non-existence in accordance with their characteristics. Among the first five, the initial four reveal non-self specifically through metaphors of the four great elements, and the last one reveals non-self generally through the dharmas of the four great elements. Among the initial four, 'This body has no master, being like the earth' means that many dust particles combine to provisionally form earth; although earth bears and sustains, it lacks a master. The body is also like this: provisionally formed from many dharmas, although it has function, it lacks a master. 'This body has no self, being like fire' means that self is substantial essence, and self is autonomous function. When fire obtains grass and wood, it burns and consumes them autonomously, seeming to have the function of a self, yet lacking the reality of a self. Sentient beings are like this: although they have function, they lack the reality of a self. 'This body has no lifespan, being like wind' means that continuity is called lifespan; although wind continuously overturns mountains and moves peaks, it has no one who lives. The body is also like this: although it continues from here to there, it has no one who lives.