維摩義記 3.95

3.95

第十一中初「淨解曰」，標人別說。下彰所說。「為無為二」，反舉二相。言有為者，解有兩義：一、就法外四相以釋。為之言作，法外四相能有所作，故曰有為，生能生法乃至滅能滅諸法故。二、就法體四相以釋。四相集起名之曰為，色等諸法皆此有為，故曰有為。翻離此二名曰無為。何法是乎？汎解有三：一、就色說。生死之色是其有為，諸佛常色乃至佛性真常色等名曰無為。二、就心說。妄心有為，諸佛常心乃至八識佛性心等名曰無為。第、三約就非色心說。如《毘曇》中所辨，十四不相應行名曰有為。諸明四相、名字句等，是十四也。虛空、數法及非數滅，乃至真如第一義空，通攝悉是非色心中無為法也。汎論如是。今就心說，妄想之心生滅流注名曰有為，真心常寂故曰無為。下反此二以明不二。於此門中，遣妄唯真名為不二。先辨、後結。辨中「若離一切數」者，明遣妄也。於妄心中，諸心心法各各異別，名一切數，謂想受等。證實反望，從來無此，是故名離一切數矣。「即心如空」，明澄真也。真心之體性如虛空，心外無有諸數之別，去妄唯真，故心如空。有妄對真名之為二，離妄唯真，真即絕對，故曰不二。今因此言，明諸心有數無數。心有三重，義如上辨：一事識心、二妄識心、三真識心。此三重中，初六事識，一向有數。想受行等雖與心王同在一時，作用別故。第八真心一向無數，諸法同體如虛空故。第七識中麁細六重，已如上辨，是無明識乃至相續。此六重中，根本四重心識微細，諸心心法未曾別起，別相難得不說有數。以無數故，論中名為不相應染。不相應者，論自釋言：即心不覺，常無別異，名不相應。後之兩重心麁用別，別相可得，說有諸數。以有數故，論中名為心相應染。言相應者，論自釋言：心異念異，同知同緣，故號相應。心是心王，念是心法，此二同緣，故曰相應。細實如此。然今此中總相分之，妄中說數、真中不辨。此解不二。「以清淨慧無所礙」者，釋其人義。證真降妄名清淨慧，不為妄纏名無所礙。此德成時名入不二。「是為」下結。

In the section on the eleventh person, first, "Śuddhadhimukti said" indicates the person who speaks separately. Below reveals what was said. "'Conditioned and unconditioned are two'" conversely raises the two marks. Regarding the "conditioned," there are two explanations: First, it is explained in terms of the four marks external to dharmas. "Conditioned" (wei) means "action" or "making": because the four marks external to dharmas are capable of making [things happen], they are called conditioned, for arising can produce dharmas, up to cessation can extinguish dharmas. Second, it is explained in terms of the four marks as the essential nature of dharmas. The collection and arising of the four marks is called conditioned (wei); material form and all other dharmas are all this conditioned, and are therefore called conditioned. Reversing and departing from these two is called unconditioned. What dharmas are these? Broadly explained, there are three: First, spoken in terms of material form: the material form of birth and death is conditioned; the eternal material form of the Buddhas, up to the true and eternal material form of the Buddha-nature, is called unconditioned. Second, spoken in terms of mind: the deluded mind is conditioned; the eternal mind of the Buddhas, up to the Buddha-nature mind of the eighth consciousness, is called unconditioned. Third, spoken in terms of what is neither material form nor mind: as explained in the Abhidharma, the fourteen conditioning factors not associated [with mind] are called conditioned. The explanations of the four marks, names, words, phrases, and so forth are these fourteen. Space, analytical cessation, and non-analytical cessation, up to suchness and the emptiness of ultimate truth, when inclusively subsumed, are all unconditioned dharmas among what is neither material form nor mind. Such is the general discussion. Here, speaking in terms of mind: the mind of deluded thought, with its production, cessation, and flow, is called conditioned; the true mind is eternally quiescent, and is therefore called unconditioned. Below, this reverses these two to clarify non-duality. In this approach, dispelling delusion and leaving only the true is called non-duality. First it discriminates, and then concludes. In the discrimination, the words "'If one is free from all enumeration'" clarify the dispelling of delusion. Within the deluded mind, the various minds and mental factors are each distinct and different, which is called "all enumeration," namely conception, feeling, and so forth. Realizing reality and looking back, there have never been these things; therefore it is called being free from all enumeration. "'Then the mind is like space'" clarifies the purification of the true. The substance of the true mind has a nature like empty space; external to the mind there are no distinct enumerations; eliminating delusion and leaving only the true, the mind is therefore like space. Having delusion contrasted with the true is termed two; departing from delusion leaving only the true, the true is absolute, and is therefore called non-duality. Now, based on these words, we clarify which minds possess enumeration and which do not. Mind has three levels, the meaning of which is as distinguished above: first, the phenomenal consciousness; second, the deluded consciousness; third, the true consciousness. Among these three levels, the first six phenomenal consciousnesses uniformly possess enumeration. Although conception, feeling, formation, and so forth are simultaneous with the primary mind, their functions are distinct. The eighth, the true mind, uniformly lacks enumeration, because all dharmas are identical in substance like empty space. Within the seventh consciousness, there are six coarse and subtle levels, as already distinguished above, which are the consciousness of fundamental ignorance up to the continuous consciousness. Among these six levels, the fundamental four levels of mental consciousness are subtle; the various minds and mental factors have never arisen distinctly, and distinct marks are difficult to find, so they are not said to possess enumeration. Because they lack enumeration, they are termed in the treatise "unassociated defilements." Regarding "unassociated," the treatise itself explains: the mind itself is unawakened and constantly without distinction, which is called unassociated. The latter two levels of mind are coarse and their functions are distinct, so distinct marks can be found, and they are said to possess enumerations. Because they possess enumerations, they are termed in the treatise "associated defilements." Regarding "associated," the treatise itself explains: the mind is distinct and the thoughts are distinct, yet they know and cognize the same object together, and are therefore called associated. The mind is the primary mind, and thought refers to mental factors; these two cognize the same object together, and are therefore called associated. The subtle reality is like this. However, here, dividing them in general marks, enumeration is spoken of within delusion, but not distinguished within the true. This explains non-duality. The words "'Because of pure wisdom there is no obstruction'" explain the meaning of entering. Realizing the true and subjugating delusion is called pure wisdom; not being entangled by delusion is called being without obstruction. When this virtue is accomplished, it is called entering non-duality. From "'This is'" downward concludes.