維摩義記 2.51

2.51

次廣釋之。於中先明不可心得。「不會」已下，廣顯不可身得之義。前明不可心得之中有十四句，初十三句體寂離相即是自德，末後一句智用明了即是利他。前十三中，初十明離能緣心相，後三明離所緣法相。前十句中，初七離相，後三即實。前離相中，初句為總，次二顯成亦復為本，後四釋成。就初總中，「寂滅是菩提」，列其名字。「滅諸相故」，釋顯寂義。滅有二種：一者性滅，於實本無；二對治滅，見實始離。由見實故，達妄本無，後更不生，故滅諸相。下諸句中，離相齊爾。次下兩句，不觀、不行顯前總寂。於中初句明無觀解、後無行修。前無解中，「不觀」列名，妄相緣觀，於真本無，故曰不觀。又證除捨，亦名不觀，離緣釋也。觀解緣理，名之為緣；於真本無，稱之為離。又證除捨，亦名為離。明無行中，「不行」列名，緣修諸度，名之為行，於真本無，故曰不行。又證除捨，亦名不行。「無憶」釋之。諸行皆由憶念而起，以無憶念所以不行。次下四句，釋顯向前不觀、不行。於中前二釋成不觀，後之兩句顯成不行。釋不觀中，初離見解，後除妄相，明不見本。前離見中，「斷」是列名，「捨見」釋也。觀解推求名之為見，於真本無名之為捨，又證除離亦名為捨。後離妄中，「離」是列名，「離妄」釋也。妄識體虛名為妄相，於真本無名之為離。又證除捨亦名為離。釋不行中，初句離願，無行方便；後句離貪；無行所趣。前離願中；「障」是列名，「障願」釋也。求行之心名為願，證實不起名之為障。後離貪中，「不入」列名，「無貪」釋也。以無貪著故無所入。一釋如是。復有異義：前諸句中，「寂滅」是總，餘句是別。別中初二明離淨相，不觀離解、不行離行，後四離染。於中前二明其離見，後二離愛。前離見中，「斷是菩提捨諸見」者，離事識中五見心也。「離是菩提離妄想」者，離妄識也。後離愛中，「障是菩提障諸願」者，離貪所起思求心也。「不入菩提無貪著」者，離願根本貪愛心也。上來離相，下明即實。「順」是列名，「順如」釋也。空理是如，如與菩提同體義分，同體不二故曰為順。「住」是列名，「住性」釋也。住是法性，法性菩提同體義分，同體相應故名為住。「至」是列名，「至實」釋也。非有無性是其實際，實際菩提同體義分，同體無障稱之為至。上來明離能緣心相，下三明離所緣法相。於中初句明其離相，第二即實，第三體常。初中「不二」列其名字。若有所緣，對心說二；所緣既無，不可將之對心說二，故曰不二。「離意法故」釋顯其相。意是意根，法是法塵，是二俱離，故無二矣。第二句中，「等」是列名，「等空」釋也。空與菩提同體義分，同體相稱故名為等。第三句中，「無為」列名，體常不變故曰無為。「無生住滅」釋顯其相。上來諸句明其離相，菩提體寂，即是自德。下彰智用明了，即是利他。「知」是列名，「了生」釋也。佛智明淨，眾生心行佛智中現，故說為了。非有所緣，名為了矣。上來廣明不可心得，下次廣前不可身得。句別有九：前二為門，後七釋成。前二門中，初句離果，後句離因。前離果中，「不會」列名。無有根塵和合生識，故曰不會。「諸入不會」釋顯其相。六根六塵相順名入。又入是處，六根六塵生識之處，故名為入。合會生識，故名為會。於真本無，故入不會。又證除捨，故入不會。後離因中，「不合」列名。煩惱諸結和合生，名之為合；於真本無，故曰不合。又證除捨，亦名不合。「離煩惱習」釋顯其相。斷除正使，名離煩惱。殘氣亦盡，故離其習。後七句中，初之三句釋成不會，後之四句釋成不合。前三句中，初句離相，後二離性。前離相中，「無處」列名。身報永亡，形無所在，故曰無處。「無色釋」也。後無性中，前無定名，後無定體。無定名中，「假名」列名。真德無名，假以名顯，故曰假名。「名空」釋也。假有實無，故曰名空。無定體中，「如化」列名。諸德同時緣起相成，非有為有，有則非有其猶幻化，故曰如化。「無取捨故」釋顯其相。似如化故，法非定有，所以無取；亦非定無，所以無捨。是義云何？以別分總，諸德皆空，所以無取；攝別成總，諸德斯有，是以無捨。就後四句成不合中，第一明其寂定除亂、第二明其淨慧離染，此前兩句明離惑體；三離能取明無惑因、四離所取明無惑緣。就初句中，「不亂」列名，「常靜」釋也。體寂無為，故曰不亂。第二句中，「善寂」列名，不起染過故曰善寂。「性淨」釋也，證實及望從來無染，故曰性淨。又本法性，從緣始淨，亦名性淨。第三句中，「無取」列名，遠離妄識能緣心斷，故曰無取。「離緣」釋也。攀者是手，緣者是足，心法取境似手似足，故曰攀緣；於真本無，稱之為離。又證除捨，亦名為離。第四句中，「無異」列名，第一義中無差別相，故曰不異。「法等」釋也，世法參差於理如等，故曰法等，等取故無異。上來別釋。下䨥結嘆。「無比菩提無可喻」者，結前不可以身得也。過世色相不可比況，故身不得；「微妙菩提法難知」者，結前不可以心得也。菩提性中雖具諸法不可測知，故叵心得。上來第二明教呵辭。

Next is the extensive explanation. Within this, it first clarifies that it cannot be attained by the mind. From "non-meeting" onward, it extensively reveals the meaning of its not being attainable by the body. Within the previous clarification that it cannot be attained by the mind, there are fourteen phrases: the first thirteen phrases, [wherein] the essence is quiescent and free of signs, constitute one's own virtue; the final phrase, [wherein] the cognitive function is lucid and distinct, constitutes benefiting others. Among the first thirteen, the first ten clarify freedom from the marks of the apprehending mind (the subject), and the subsequent three clarify freedom from the marks of the apprehended dharmas (the object). Among the first ten phrases, the first seven are freedom from signs, and the subsequent three are identification with the real. Among the previous [seven] on freedom from signs, the first phrase is the general [statement], the next two show its establishment and also serve as the root, and the latter four explain and establish it. In the first general [statement], "Quiescence is bodhi" lists its name. "Because it extinguishes all marks" explains and reveals the meaning of quiescence. Extinction is of two kinds: first, extinction in its intrinsic nature, which is originally nonexistent in the real; second, extinction through antidotes, which is parted from only upon seeing the real. Because one sees the real, one understands that delusion is originally nonexistent and does not arise again thereafter; hence "it extinguishes all marks." In the subsequent phrases, freedom from signs is similarly treated. The next two phrases, "non-contemplation" and "non-practice," reveal the preceding general quiescence. Therein, the first phrase clarifies the absence of contemplative understanding, and the latter clarifies the absence of practical cultivation. In the former, absence of understanding, "not contemplating" lists the name: the contemplation of deluded signs that takes [objects] as conditions is originally nonexistent in the true; hence it is called "not contemplating." Furthermore, realization and abandoning are also called "not contemplating," which is an explanation in terms of departing from conditions. Contemplative understanding taking the principle as its condition is called "conditioning"; being originally nonexistent in the true is called "departure." Furthermore, realization and abandoning are also called "departure." In clarifying the absence of practice, "not practicing" lists the name: conditionally cultivating the various pāramitās is called "practice"; being originally nonexistent in the true, it is therefore called "not practicing." Furthermore, realization and abandoning are also called "not practicing." "Without recollection" explains it: all practices arise due to recollection and mindfulness; because there is no recollection or mindfulness, there is no practice. The next four phrases explain and reveal the preceding non-contemplation and non-practice. Therein, the first two explain and establish non-contemplation, and the latter two show and establish non-practice. In explaining non-contemplation, the first departs from views and understanding, and the latter eliminates deluded signs, clarifying not seeing the root. In the former, departing from views, "severance" lists the name, and "abandoning views" explains it: contemplative understanding and investigative seeking are called "views"; being originally nonexistent in the real is called "abandoning"; furthermore, realization and elimination are also called "abandoning." In the latter, departing from delusion, "freedom" lists the name, and "freedom from delusion" explains it: the essence of the deluded consciousness being insubstantial is called "deluded signs"; being originally nonexistent in the real is called "freedom"; furthermore, realization and elimination are also called "freedom." In explaining non-practice, the first phrase departs from vows, being without the upāya of practice; the latter phrase departs from craving, being without that toward which practice tends. In the former, departing from vows, "obstruction" lists the name, and "obstructing vows" explains it: the mind that seeks practice is called a "vow"; its non-arising upon realizing the real is called "obstruction." In the latter, departing from craving, "non-entering" lists the name, and "absence of craving" explains it: because there is no craving or attachment, there is nowhere to enter. One explanation is like this. There is also an alternative meaning: among the preceding phrases, "quiescence" is the general, and the remaining phrases are specific. Among the specific, the first two clarify freedom from pure signs—non-contemplation departs from understanding, and non-practice departs from practice—while the latter four depart from defilement. Therein, the first two clarify freedom from views, and the latter two clarify freedom from craving. In the former, freedom from views, "Severance is bodhi, for it abandons all views" means departing from the five view-minds within phenomenal consciousness. "Freedom is bodhi, for it is free from deluded thoughts" means departing from deluded consciousness. In the latter, freedom from craving, "Obstruction is bodhi, for it obstructs all vows" means departing from the mind of yearning and seeking that arises from craving. "Non-entering is bodhi, for it is without craving or attachment" means departing from the craving mind that is the root of vows. The above is freedom from signs; below clarifies identification with the real. "Accordance" lists the name, and "according with suchness" explains it: the principle of emptiness is suchness; suchness and bodhi share the same essence but are conceptually distinguished; because their identical essence is non-dual, it is called "accordance." "Abiding" lists the name, and "abiding in the nature" explains it: abiding is the dharmatā; dharmatā and bodhi share the same essence but are conceptually distinguished; because their identical essence is in accord, it is called "abiding." "Attainment" lists the name, and "attaining reality" explains it: the nature that is neither existent nor nonexistent is the limit of reality (bhūtakoṭi); the limit of reality and bodhi share the same essence but are conceptually distinguished; their identical essence being without obstruction is termed "attainment." The above clarified freedom from the marks of the apprehending mind; the three below clarify freedom from the marks of the apprehended dharmas. Therein, the first phrase clarifies freedom from marks, the second is identification with the real, and the third is the permanence of essence. In the first, "non-dual" lists its name: if there were an apprehended object, duality would be spoken of relative to the mind; since the apprehended object does not exist, one cannot take it relative to the mind and speak of duality; hence it is called "non-dual." "Because it is free from mind and dharmas" explains and reveals its character: mind is the mental faculty (manas), and dharmas are the mental objects (dharmas); both of these are departed from, hence there is no duality. In the second phrase, "equal" lists the name, and "equal to space" explains it: space and bodhi share the same essence but are conceptually distinguished; because their identical essence corresponds, it is called "equal." In the third phrase, "unconditioned" lists the name: the essence is permanent and immutable, hence it is called "unconditioned." "Without arising, abiding, or ceasing" explains and reveals its character. The preceding phrases clarified freedom from marks; that the essence of bodhi is quiescent is one's own virtue. Below reveals that its cognitive function is lucid and distinct, which is benefiting others. "Knowing" lists the name, and "comprehending beings" explains it: the Buddha's wisdom is lucid and pure; the mental activities of sentient beings appear within the Buddha's wisdom, so it is said to be "comprehending"; it is not that there is an apprehended object that is termed "comprehending." The above extensively clarified that it cannot be attained by the mind; next is an extensive clarification of the preceding [statement that] it cannot be attained by the body. There are nine distinct phrases: the first two are the gateway, and the latter seven explain and establish it. Within the first two gateways, the first phrase departs from the fruit, and the latter phrase departs from the cause. In the former, departing from the fruit, "non-meeting" lists the name: there is no combination of faculties and dusts (sense objects) that generates consciousness, hence it is called "non-meeting." "Because the āyatanas do not meet" explains and reveals its character: the six faculties and six dusts according with one another are called āyatanas; furthermore, āyatanas are locations—the locations where the six faculties and six dusts generate consciousness—hence they are called āyatanas; gathering and combining to generate consciousness is called "meeting"; being originally nonexistent in the true, the āyatanas therefore do not meet; furthermore, through realization they are eliminated and abandoned, hence the āyatanas do not meet. In the latter, departing from the cause, "non-conjunction" lists the name: the afflictions and fetters combining and arising is called "conjunction"; being originally nonexistent in the true, it is therefore called "non-conjunction"; furthermore, through realization they are eliminated and abandoned, so it is also called "non-conjunction." "Because it is free from the latencies of affliction" explains and reveals its character: severing and eliminating the active afflictions is called "freedom from afflictions"; the residual traces are also exhausted, hence it is "free from their latencies." Among the latter seven phrases, the first three explain and establish non-meeting, and the latter four explain and establish non-conjunction. Among the first three phrases, the first phrase departs from marks, and the latter two depart from nature. In the former, departing from marks, "placeless" lists the name: the physical retribution is eternally extinguished and the form has nowhere it resides, hence it is called "placeless." "Without form" explains it. In the latter, absence of nature, the former is without a fixed name, and the latter is without a fixed essence. In being without a fixed name, "provisional name" lists the name: true virtue has no name, but is provisionally revealed by means of names, hence it is called "provisional name." "Names are empty" explains it: provisional existence is substantially nonexistent, hence "names are empty." In being without a fixed essence, "like an illusion" lists the name: all virtues are simultaneously conditionally arisen and mutually accomplished, not existent yet existing, and existing yet nonexistent, just like a magical illusion, hence it is called "like an illusion." "Because there is neither grasping nor rejecting" explains and reveals its character: because it resembles an illusion, dharmas are not determinately existent, and therefore there is no grasping; neither are they determinately nonexistent, and therefore there is no rejecting. What does this mean? When the general is analyzed into particulars, all virtues are empty, and therefore there is no grasping; when the particulars are integrated into the general, all virtues exist, and therefore there is no rejecting. Regarding the latter four phrases establishing non-conjunction, the first clarifies that quiescent concentration eliminates distraction; the second clarifies that pure wisdom departs from defilement—these previous two phrases clarify freedom from the essence of delusion; the third departs from the apprehending subject, clarifying the absence of the cause of delusion; the fourth departs from the apprehended object, clarifying the absence of the condition for delusion. In the first phrase, "undistracted" lists the name, and "constantly tranquil" explains it: the essence is quiescent and unconditioned, hence it is called "undistracted." In the second phrase, "truly quiescent" lists the name: not giving rise to the fault of defilement, it is therefore called "truly quiescent." "Purity of nature" explains it: realization of the real and looking [at its nature] show that it has never been defiled from the beginning, hence it is called "purity of nature"; furthermore, the original dharmatā becoming pure starting from conditions is also called "purity of nature." In the third phrase, "non-grasping" lists the name: being far removed from deluded consciousness, the apprehending mind is severed, hence it is called "non-grasping." "Departing from conditions" explains it: climbing is the hands, and conditioning is the feet; the mental dharma grasping an object resembles hands and feet, hence it is called "perceptual climbing/conditioning"; being originally nonexistent in the true, it is termed "departure"; furthermore, realization and elimination are also called "departure." In the fourth phrase, "non-difference" lists the name: within the ultimate truth there are no differential marks, hence it is called "non-difference." "Equality of dharmas" explains it: worldly dharmas are uneven and disparate, but in principle they are such and equal, hence it is called "equality of dharmas"; taking them equally, there is therefore no difference. The above was the specific explanation. Below is the paired concluding praise. "Bodhi is peerless, having no metaphor" concludes the preceding [statement that] it cannot be attained by the body: transcending worldly forms and marks, it cannot be compared or analogized, hence it cannot be attained by the body; "Bodhi is subtle and wondrous, its dharmas difficult to know" concludes the preceding [statement that] it cannot be attained by the mind: although all dharmas are complete within the nature of bodhi, it cannot be fathomed or known, hence it cannot be attained by the mind. The above is the second part, clarifying the words of teaching and reproof.