維摩義記 3.20

3.20

前捨染中，「夫求法者」，舉其所求。下教捨相，於中約就陰界及入三科法門及三界處教其捨離。「非有色」等，教捨五陰。隨俗有陰，於真則無。無可貪求，故言非有色受等求；餘亦如是。亦可了知非有色等名求正法，故言非有色受等求。餘亦如是。「非有界」者，了知真中無十八界。「非有入」者，了知真中無十二入。「非有欲色無色求」者，了知真中無三界處。教捨淨中，淨法無量，今且約就三寶境界四諦觀行教令捨著，餘類可知。前三寶中，「夫求法者」，舉正求法。「不著佛」等，教其捨相。隨順世諦佛等可受，名之為著，著故貪求。於理皆如，所以不著。無可貪取，故曰不求。亦可不著名正求法，故名為求。後諦觀中，「夫求法者」，舉正求法。下教捨相。隨世分齊，有苦須見、有集須斷、有滅須證、有道須修，貪樂此行名之為求。於理悉無，是故說言「無見苦求乃至無有修道之求」。不求聖人觀苦之智，名無見苦。不求聖人斷集之行，名無斷集。不求聖人所造斷障證滅之德，名為無造盡證之求。造謂作也，盡猶滅也。不求聖人修道之行，名無修道。於此諸行悉皆不求。亦可離此名正求法，故名為求。上來第一明正求法必須捨相。

In the earlier [part on] abandoning defilement, "Those who seek the Dharma" brings up what is sought. Below he teaches abandoning characteristics, wherein he teaches abandoning them with reference to the dharma gates of the three categories—the skandhas, dhātus, and āyatanas—as well as the places of the three realms. "There is no seeking for form..." and so forth teaches abandoning the five skandhas. Following the conventional, the skandhas exist, but in the ultimate, they do not exist. Since there is nothing that can be coveted or sought, it says "there is no seeking for form, feeling," and so on; the rest are also like this. Alternatively, it can mean that fully knowing that there is no form and so forth is called seeking the correct Dharma, hence it says "there is no seeking for form, feeling," and so on; the rest are also like this. "There is no [seeking for the] dhātus" means fully knowing that within the ultimate there are no eighteen dhātus. "There is no [seeking for the] āyatanas" means fully knowing that within the ultimate there are no twelve āyatanas. "There is no seeking for the desire, form, or formless [realms]" means fully knowing that within the ultimate there are no places of the three realms. In teaching the abandonment of purity, pure dharmas are limitless; now he provisionally teaches the abandonment of attachment with reference to the realm of the Three Jewels and the practice of contemplating the four truths; the rest can be known by analogy. In the previous [part on] the Three Jewels, "Those who seek the Dharma" brings up the correct seeking of the Dharma. "Not attached to the Buddha" and so forth teaches abandoning characteristics. In accordance with conventional truth, the Buddha and so forth can be accepted, which is termed being attached; being attached, one covets and seeks them. In principle they are all suchness, and therefore one is not attached. Because there is nothing to covet or grasp, it says "does not seek." Alternatively, not being attached is called seeking the correct Dharma, hence it is termed "seeking." In the subsequent [part on] contemplating the truths, "Those who seek the Dharma" brings up the correct seeking of the Dharma. Below he teaches abandoning characteristics. In accordance with the conventional scope, there is suffering that must be seen, there is origination that must be cut off, there is cessation that must be realized, and there is the path that must be cultivated; coveting and delighting in this practice is termed seeking it. In principle all are non-existent, and for this reason it says "there is no seeking for the seeing of suffering, up to having no seeking for cultivating the path." Not seeking the sage's wisdom that contemplates suffering is called having no seeing of suffering. Not seeking the sage's practice that cuts off origination is called having no cutting off of origination. Not seeking the virtue produced by the sage that severs hindrances and realizes cessation is called having no seeking for producing the realization of exhaustion—"producing" means making, and "exhaustion" is like cessation. Not seeking the sage's practice of cultivating the path is called having no cultivation of the path. Among all these practices, none at all are sought. Alternatively, departing from these is called seeking the correct Dharma, hence it is termed "seeking." The above is the first [point], which clarifies that seeking the correct Dharma must abandon characteristics.