[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 3.21 # 維摩義記 3.21 維摩義記 3.21 - **Language:** Classical Chinese ### [3.21](https://indike.org/pramana/in.bauddha.taisho.1776.3.21) 自下第二明其取相不名求法。於中初言「所以者何」，徵前起後。如來常說求知陰等名正求法，我有何以說正求法一切悉捨？下對釋之。釋意如何？明佛隨俗，說求陰等名正求法；今就真諦，於真法中一切悉無，凡有所取皆非求法，故教之。文中十句，一一句中皆初明其法體無相、後明取相不名求法。此十相從攝為五對，一一對中皆初明其法體離情，情取之者不名求法；後明離相，取相之者不名求法。此互相成，由離妄情令相不生，由離妄相使情不起。五對何別？其第一對明取淨相不名求法，後之四對明取染相不名求法。第一對中，約就諦觀明其取淨不名求法。準依上文，亦應宣說取著三寶不名求法，今略不論。於此對中，前句明其法體離相。取相之者不名求法，取已能修是其情也，所修善法是其相也。就前句中，「法無戲論」，彰法離情。真諦名法，是法寶故，取已有修。理外分別名為戲論，真法離此名無戲論。「若言我當見苦斷」下，明其取情不名求法。何故如然；若言我當見苦斷集證滅修道，彰於平等無戲論理，故非求法。就後句中，「法名寂滅」，彰法離相。「若行生」下，明其取相不名求法。於淨法中，道起名生、障息稱滅。若行生滅，障於寂滅無生滅法，故非求法。後四何別？第一對中，前句明其法體離愛，愛心之者不名求法；後句明法離愛境界，取著愛境不名求法。第二對中，前句明其法體離見，有見心者不名求法；後句明離見之境界，取著見境不名求法。第三對中，前句明離妄識之心，有妄心者不名求法；後句明離妄識境界，取著妄境不名求法。第四對中，前句明離事識之心，有事識者不名求法；後句明離事識境界，取著事境不名求法。此四對中，前之兩對明離心法，後之兩對明離心體。就初對中，先離愛心。「法名無染」，彰法離愛，法染猶愛也。「若染」已下，明有愛心不名求法。若染於法，若世法也。「乃至涅槃」，著出世法。「是則染著非求法」者，以有愛染障於清淨無染之理，故非求法。下離愛境。「法無行處」，彰法離相。五塵等法是愛行處，真中無此，名無行處。「若行」已下，明其取相不名求法。第二對中，初離見心。「法無取捨」，彰法離見。見好可取、見惡可捨，真中無此，名無取捨。「若取捨」下，明有見心不名求法。心有取捨，障於平等無取捨義，故非求法。下離見境。「法無處所」，彰法離相。五陰等法是生見處，名為處所；真中離此，名無處所。「若著處」下，明其取相不名求法。第三對中，初離妄心。「法名無相」，彰法離情。妄識之心妄取虛境，名為相識；真中無此，名法無相。「若隨相」下，明隨識不名求法。下離妄境。「法不可住」，彰法離相。妄相境界為心所依，名為住處；真中無此，名法不住。「若住於」下，明其取相不名求法。第四對中，初句明離事識之心。言「法不可見聞覺知」，彰法離情。眼識名見，耳識曰聞，鼻舌身識說以為覺，意識云知；於真法中畢竟無此，故云不可見聞覺知。「若行見」下，明有見等不名求法。下明遠離事識境界。「法名無為」，彰法離相。六塵境界是其有為，真中無此故曰無為。「若行」已下，明取有為不名求法。前明求法必須捨相，次明取相不名求法。「是故舍利若求法」下，是第三段結勸捨相。是前取相非求法故，正求法者於一切法應無所求。上來正教。 > From here below, the second \[part\] explains that grasping at characteristics is not called seeking the Dharma. Herein, the opening words, "Why is this so?", interrogate the preceding and introduce what follows. The Tathāgata constantly says that seeking to know the skandhas and so forth is called genuinely seeking the Dharma; why then do I say that genuinely seeking the Dharma is to abandon everything completely? Below, this is answered and explained. What is the intent of the explanation? It clarifies that the Buddha, following conventional truth, said that seeking the skandhas and so forth is called genuinely seeking the Dharma; now, taking the ultimate truth, in the true Dharma absolutely nothing exists, and anything that is grasped at is not seeking the Dharma; hence he teaches it thus. In the text there are ten sentences; in each and every sentence, he first clarifies that the essential nature of dharmas is signless, and then clarifies that grasping at characteristics is not called seeking the Dharma. These ten, following one another, are gathered into five pairs: in each and every pair, he first clarifies that the essential nature of dharmas is free from emotional attachment, and whoever grasps at it emotionally is not called seeking the Dharma; then he clarifies that it is free from characteristics, and whoever grasps at characteristics is not called seeking the Dharma. These mutually reinforce each other: through being free from deluded emotion, characteristics are caused not to arise; through being free from deluded characteristics, emotion is made not to arise. What is the difference among the five pairs? The first pair clarifies that grasping at pure characteristics is not called seeking the Dharma; the subsequent four pairs clarify that grasping at defiled characteristics is not called seeking the Dharma. In the first pair, with reference to contemplation of the truths, it clarifies that grasping at purity is not called seeking the Dharma. Following the text above, it should also have been proclaimed that grasping and clinging to the Three Jewels is not called seeking the Dharma, but now this is omitted and not discussed. In this pair, the preceding sentence clarifies that the essential nature of dharmas is free from characteristics. Whoever grasps at characteristics is not called seeking the Dharma: once grasping, being able to cultivate is one's emotion; the wholesome dharmas cultivated are the characteristics. Within the preceding sentence, "The Dharma is without prapañca" reveals that the Dharma is free from emotion. Ultimate truth is called Dharma, for it is the Dharma Jewel; having grasped it, one engages in cultivation. Discursive discrimination outside the principle is called prapañca; the true Dharma is free from this, hence it is called "without prapañca." From "If one says, 'I shall see suffering, abandon \[origination...\]'" below, it clarifies that grasping emotionally is not called seeking the Dharma. Why is it like this? If one says, "I shall see suffering, abandon origination, realize cessation, and cultivate the path," this obstructs the equal, non-discursive principle; therefore it is not seeking the Dharma. Within the subsequent sentence, "The Dharma is called quiescence" reveals that the Dharma is free from characteristics. From "If one practices production \[and cessation\]" below, it clarifies that grasping at characteristics is not called seeking the Dharma. Within pure dharmas, the arising of the path is called production, and the stopping of obstacles is termed cessation. If one practices production and cessation, it obstructs the quiescent Dharma of non-production and non-cessation; therefore it is not seeking the Dharma. What is the difference among the subsequent four? In the first pair, the preceding sentence clarifies that the essential nature of dharmas is free from craving, and one who has a mind of craving is not called seeking the Dharma; the subsequent sentence clarifies that the Dharma is free from the sphere of craving, and grasping and clinging to the sphere of craving is not called seeking the Dharma. In the second pair, the preceding sentence clarifies that the essential nature of dharmas is free from views, and one who has a mind with views is not called seeking the Dharma; the subsequent sentence clarifies that it is free from the sphere of views, and grasping and clinging to the sphere of views is not called seeking the Dharma. In the third pair, the preceding sentence clarifies that it is free from the mind of deluded consciousness, and one who has a deluded mind is not called seeking the Dharma; the subsequent sentence clarifies that it is free from the sphere of deluded consciousness, and grasping and clinging to the deluded sphere is not called seeking the Dharma. In the fourth pair, the preceding sentence clarifies that it is free from the mind of phenomenal consciousness, and one who has phenomenal consciousness is not called seeking the Dharma; the subsequent sentence clarifies that it is free from the sphere of phenomenal consciousness, and grasping and clinging to phenomenal spheres is not called seeking the Dharma. Among these four pairs, the preceding two pairs clarify freedom from mental dharmas; the subsequent two pairs clarify freedom from the essence of mind. Within the first pair, it first is free from the mind of craving. "The Dharma is called undefiled" reveals that the Dharma is free from craving, for defilement by dharmas is akin to craving. From "If one is defiled" downward, it clarifies that possessing a mind of craving is not called seeking the Dharma. If one is defiled with respect to dharmas, these are worldly dharmas. "Even up to nirvāṇa" is clinging to supramundane dharmas. "This then is defiled attachment and not seeking the Dharma" means that because having craving and defilement obstructs the pure, undefiled principle, it is not seeking the Dharma. Below, it is free from the sphere of craving. "The Dharma has no sphere of activity" reveals that the Dharma is free from characteristics. Dharmas such as the five dusts are the spheres of activity for craving; in the ultimate \[truth\] these do not exist, hence it is called "having no sphere of activity." From "If one acts" downward, it clarifies that grasping at characteristics is not called seeking the Dharma. In the second pair, it is first free from the mind of views. "The Dharma is without grasping or rejection" reveals that the Dharma is free from views. Seeing good as graspable and seeing bad as rejectable—in the ultimate \[truth\] these do not exist, hence it is called "without grasping or rejection." From "If one grasps or rejects" downward, it clarifies that possessing a mind of views is not called seeking the Dharma. The mind having grasping and rejection obstructs the principle of equality without grasping or rejection; therefore it is not seeking the Dharma. Below, it is free from the sphere of views. "The Dharma has no location" reveals that the Dharma is free from characteristics. Dharmas such as the five skandhas are places where views arise, and are termed "locations"; in the ultimate \[truth\] these are absent, hence it is called "having no location." From "If one clings to a location" downward, it clarifies that grasping at characteristics is not called seeking the Dharma. In the third pair, it is first free from the deluded mind. "The Dharma is called signless" reveals that the Dharma is free from emotion. The mind of deluded consciousness falsely grasps at empty spheres, and is termed "consciousness of characteristics"; in the ultimate \[truth\] this does not exist, hence the Dharma is called signless. From "If one follows characteristics" downward, it clarifies that following consciousness is not called seeking the Dharma. Below, it is free from the deluded sphere. "The Dharma cannot abide" reveals that the Dharma is free from characteristics. Spheres of deluded characteristics serve as that on which the mind depends, and are termed "abiding places"; in the ultimate \[truth\] these do not exist, hence the Dharma is called non-abiding. From "If one abides in" downward, it clarifies that grasping at characteristics is not called seeking the Dharma. In the fourth pair, the first sentence clarifies that it is free from the mind of phenomenal consciousness. The statement "The Dharma cannot be seen, heard, sensed, or known" reveals that the Dharma is free from emotion. Eye consciousness is called seeing, ear consciousness is called hearing, nose, tongue, and body consciousnesses are said to be sensing, and mental consciousness is called knowing; in the true Dharma these are completely absent, hence it is said to be "cannot be seen, heard, sensed, or known." From "If one practices seeing" downward, it clarifies that possessing seeing and so forth is not called seeking the Dharma. Below, it clarifies being far removed from the sphere of phenomenal consciousness. "The Dharma is called unconditioned" reveals that the Dharma is free from characteristics. Spheres of the six dusts are conditioned; in the ultimate \[truth\] these do not exist, hence it is said to be "unconditioned." From "If one practices" downward, it clarifies that grasping at the conditioned is not called seeking the Dharma. Previously it was clarified that seeking the Dharma requires abandoning characteristics; next it was clarified that grasping at characteristics is not called seeking the Dharma. From "Therefore, Śāriputra, if one seeks the Dharma" downward is the third section concluding with an exhortation to abandon characteristics. Because the aforementioned grasping at characteristics is not seeking the Dharma, one who genuinely seeks the Dharma should have nothing to seek among all dharmas. The above is the correct teaching. > — English (machine translation) (machine translation) - [Previous: 3.20](https://indike.org/pramana/in.bauddha.taisho.1776.3.20) - [Next: 3.22](https://indike.org/pramana/in.bauddha.taisho.1776.3.22) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1776.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.3.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.21](https://indike.org/pramana/in.bauddha.taisho.1776.3.21) · Pramāṇa