維摩義記 4.74

4.74

自下第二彰離假名。於中初明佛體離相，彰無所名；末後一切言語道斷，彰離假名，明無能名。前離相中有十一門。第一約對明闇法明佛離相。解有兩義：一、遣相分別。明闇竝絕，是故說言「無晦無明」。晦猶闇也。明闇在情，真處無情故無晦明。二、顯德分別。真慧照明故云無晦，實證止緣故曰無明。二、「無名無相」，此直遣相。稱體本無故曰無名，形狀叵得說為無相。三、「無強無弱」，解有兩義：一、遣相分別。強弱竝絕，名無強弱。體外無他，知復對誰說強說弱？二、顯德分別。內心卑濡，故曰無強。德行高勝，故云無弱。四、「非淨非穢」，解亦有二：一、遣相分別。染淨兩泯，名非淨穢。若本有穢，可除為淨；穢本不為，除何說淨？二、顯德分別。現起染過名為非淨，體出塵染故曰非穢。五、「不在方及不離方」，解亦有二：一、遣相分別。在離竝無。方謂處也，無處可在名不在方，無處可遠名不離方。二、顯德分別。法身出相名不在方，爾化在處名不離方。六、「非有為非無為」，解亦有二：一、遣相分別。有為無為二相雙絕，名非有為非無為矣。

From here below is the second part, displaying freedom from conventional designations. Herein, it first clarifies that the Buddha's essence is free from signs, displaying that there is nothing to be named; at the end, "the path of all speech is cut off" displays freedom from conventional designations, clarifying that there is no subject that can name. In the preceding section on freedom from signs, there are eleven gates. The first clarifies the Buddha's freedom from signs by reference to the phenomena of light and dark. There are two interpretations: First, distinction by dispelling signs: light and dark are both eliminated; hence it is said "neither dark nor bright." "Dark" means obscurity. Light and dark reside in emotion; in truth there is no emotion, hence neither dark nor bright. Second, distinction by revealing virtues: true wisdom illuminates, hence it is said "not dark"; real realization halts objective conditions, hence it is said "not bright." Second, "without name and without sign": this solely dispels signs. Corresponding to the essence, it is fundamentally nonexistent, hence called "without name"; its shape cannot be grasped, which is called "without sign." Third, "neither strong nor weak." There are two interpretations: First, distinction by dispelling signs: strong and weak are both eliminated; this is called "neither strong nor weak." Outside the essence there is no other; in contrast to whom could one speak of strong or weak? Second, distinction by revealing virtues: the inner mind is humble and pliant, hence called "not strong"; virtuous conduct is lofty and supreme, hence called "not weak." Fourth, "neither pure nor defiled." There are also two interpretations: First, distinction by dispelling signs: both defilement and purity are obliterated; this is called "neither pure nor defiled." If there were fundamentally defilement, it could be removed to make purity; but defilement fundamentally is not, so what could be removed to speak of purity? Second, distinction by revealing virtues: manifesting the arising of defiled faults is called "not pure"; the essence transcends sensory defilement, hence it is called "not defiled." Fifth, "neither in a direction nor apart from a direction." There are also two interpretations: First, distinction by dispelling signs: being in and being apart from are both nonexistent. "Direction" means place: having no place to reside in is called "not in a direction"; having no place to be distant from is called "not apart from a direction." Second, distinction by revealing virtues: the dharmakāya transcends signs, which is called "not in a direction"; its transformations are in places, which is called "not apart from a direction." Sixth, "neither conditioned nor unconditioned." There are also two interpretations: First, distinction by dispelling signs: the two signs of conditioned and unconditioned are both eliminated; this is called "neither conditioned nor unconditioned."