維摩義記 4.76

4.76

二、顯德分別。法身體寂故非有為，妙用煩興故非無為。七、「無示說」，此唯遣相。將言對人名之為示，以言宣法目之為說。於真無言，故無示說。八、約六度六弊法門而顯佛身。解有三義：一、遣相分別。六度六弊一切悉無，是故說言「不施不慳乃至第六不智不愚」。二、就遣相顯德分別。就檀度中，於真無捨故云無施，此句遣相；隨世修檀故曰不慳，此句顯德。就戒度中，於第一義無惡可防故云不戒，此句遣相；隨世離罪故曰不犯，此句顯德。就忍辱中，於第一義無辱可忍故云不忍，此句遣相；隨世離瞋故曰不恚，此句顯德。就精進中，於理無修故曰不進，此句遣相；隨世懃策故言不怠，此句顯德。就禪度中，於第一義無心可靜故云不定，此句遣相；隨世修禪故曰不亂，此句顯德。就慧度中，於第一義無慧可修故云不智，此句遣相；隨世修智稱曰不愚。此就遣相顯德分別。第三唯就顯德分別。示起染過故無施等，常行淨德故無慳等。九、「不誠不欺」，就口誠謂實也，欺是誑也。實語名誠，虛言曰欺。解有三義：一、遣相分別。誠欺竝無，是故名為不誠不欺，以無言故。二、就遣相顯德分別。於真法中實言亦無故曰不誠，此遣相也。隨世實語，故言不欺。第三唯就顯德分別。權言度物故曰不誠，真語化物稱曰不欺。十、「不來不去」。來去就身，解有兩義：一、遣相分別，來去悉無名不來去。二、顯德分別，法身常住名不來去。第十一門「不出不入」。出入就意，隨有名出、證知云入。解亦有二：一、遣相分別，出入悉無名不出入。二、顯德分別，行常入如故曰不出，隨化常有故曰不入。上來明其佛體離相乃至一切言語道斷，彰佛離名。名字是其言說所依，名言語道。名由相生，情相本無，依何施名？是一切言語道斷。上來第二明離假名。

Second, distinction by revealing virtues: the essence of the dharmakāya is quiescent, hence it is not conditioned; its wondrous functions arise in profusion, hence it is not unconditioned. Seventh, "without indication or explanation": this solely dispels signs. Directing words toward a person is called "indication"; using words to proclaim the Dharma is called "explanation." In truth there are no words, hence there is no indication or explanation. Eighth, revealing the Buddha's body by reference to the gates of the six perfections and the six flaws. There are three interpretations: First, distinction by dispelling signs: the six perfections and the six flaws are all entirely nonexistent; hence it is said "neither giving nor stingy, up to the sixth, neither wise nor foolish." Second, distinction by combining the dispelling of signs and the revealing of virtues: regarding the perfection of giving, in truth there is nothing to renounce, hence called "no giving"—this clause dispels signs; conforming to the world, one practices giving, hence called "not stingy"—this clause reveals virtues. Regarding the perfection of precepts, in ultimate truth there is no evil to guard against, hence called "no precepts"—this clause dispels signs; conforming to the world, one avoids transgression, hence called "not violating"—this clause reveals virtues. Regarding forbearance, in ultimate truth there is no insult to endure, hence called "no forbearance"—this clause dispels signs; conforming to the world, one avoids anger, hence called "not wrathful"—this clause reveals virtues. Regarding vigor, in principle there is nothing to cultivate, hence called "not advancing"—this clause dispels signs; conforming to the world, one exerts oneself diligently, hence called "not indolent"—this clause reveals virtues. Regarding dhyāna, in ultimate truth there is no mind to quiet, hence called "not concentrated"—this clause dispels signs; conforming to the world, one cultivates dhyāna, hence called "not distracted"—this clause reveals virtues. Regarding wisdom, in ultimate truth there is no wisdom to cultivate, hence called "not wise"—this clause dispels signs; conforming to the world, one cultivates wisdom, which is called "not foolish." This is distinction by combining the dispelling of signs and the revealing of virtues. Third, distinction solely by revealing virtues: manifesting the arising of defiled faults, hence without giving and the rest; constantly practicing pure virtues, hence without stinginess and the rest. Ninth, "neither truthful nor deceitful," regarding speech: "truthful" means true, and "deceitful" means deceptive. Real words are called truthful, and false words are called deceitful. There are three interpretations: First, distinction by dispelling signs: both truthfulness and deceitfulness are nonexistent; hence it is called "neither truthful nor deceitful," because there are no words. Second, distinction by combining the dispelling of signs and the revealing of virtues: in the true Dharma even true words are nonexistent, hence called "not truthful"—this dispels signs; conforming to the world, one speaks truthfully, hence called "not deceitful." Third, distinction solely by revealing virtues: expedient words to save beings, hence called "not truthful"; true words to transform beings, hence called "not deceitful." Tenth, "neither coming nor going." Coming and going concern the body. There are two interpretations: First, distinction by dispelling signs: coming and going are completely nonexistent, which is called "neither coming nor going." Second, distinction by revealing virtues: the dharmakāya is eternally abiding, which is called "neither coming nor going." The eleventh gate is "neither emerging nor entering." Emerging and entering concern the mind: conforming to existence is called emerging; realizing knowledge is called entering. There are also two interpretations: First, distinction by dispelling signs: emerging and entering are completely nonexistent, which is called "neither emerging nor entering." Second, distinction by revealing virtues: practice constantly enters suchness, hence called "not emerging"; conforming to transformations constantly exists, hence called "not entering." The above clarifies that the Buddha's essence is free from signs, up to "the path of all speech is cut off," displaying that the Buddha is free from names. Names are the basis upon which speech relies; they are called the path of speech. Names arise from signs; since conceptual signs are fundamentally nonexistent, upon what could names be applied? This is "the path of all speech is cut off." The above is the second part, clarifying freedom from conventional designations.