[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) › 4.77 # 維摩義記 4.77 維摩義記 4.77 - **Language:** Classical Chinese ### [4.77](https://indike.org/pramana/in.bauddha.taisho.1776.4.77) 自下第三明離言說。於中初明佛體離相，彰離所說；末後不可言說顯示，正明離言，彰離能說。前離相中有十六門。一、「非福田非不福田」。解有兩義：一、遣相分別。田與非田一切悉無，名非福田非不福田。不同善人故非福田，不同罪人故非不福。二、就遣相顯德分別。法身平等無受供者名非福田，此是遣相；隨化示受故非不田，此句顯德。二、「非供養非不應供」，兩解同前。三、「非取非捨」，取淨捨染名為取捨。解有兩義：一、遣相分別，取捨悉離名不取捨。二、顯德分別，不偏住著名為非取，染淨雙隨故曰非捨。四、「非相無相」。有名為相，空名無相。解有兩義：一、遣相分別。就真以求，相本不有，故曰非相；亦無遣有非相可存，名非無相。二、就遣相顯德分別。法身常寂故曰非相，妙用隨緣故非無相。五、「同真際等法性」，此句唯就顯實分別。如來法身與彼真際法性體同，同體無別故曰同矣。六、「不可稱量」，此句唯就遣相分別。口言不及，名不可稱。心緣不至，名不可量。超過世人稱量分齊，是故名為過諸稱量。七、「非大非小」，解有兩義：一、遣相分別，大小竝絕名非大小。二、顯德分別。能小非大、能大非小，是故名為非大非小。八、「非見聞覺知」，眼識隨生見、耳識隨生聞、三識隨生覺、意識隨生知。此句唯就遣相分別。如來法身不同事相六情諸根，亦不同彼六塵境界，是故非見乃至非知。九、「離結縛」，此唯遣相。一切煩惱佛悉斷除，名離結縛。又復據實從來不有，名離結縛。十、「等諸智及同眾生」，實性平等凡聖一如，故等諸智同眾生矣。第十一門、「於諸法無分別」，前等於人，此等於法。染淨平等，故無分別。第十二門、「一切無失無濁無惱」，口無過失、心無濁亂、身無衰惱。第十三門、「無作無起」，無果可作、無因可起。第十四門、「無生無滅」，體真常住，無有始生亦無終滅。第十五門、「無畏無憂無喜無厭」，情相悉無，故無畏憂及喜厭矣。第十六門，明「無已有當有今有」。無有起已謝性過去，故非已有。亦非現無當來始生，故無當有。亦非本無今生之義，故無今有。上來廣舉佛體離相，明無所說。「不可一切言說顯示」，正明離言，彰無能說。言依相起，無相可論，知何所說？是故不可一切言說分別顯示。又復言說皆依情起，情想本無，誰起言論？是故不可言說顯示。上來別觀。 > From here below, the third \[part\] clarifies freedom from speech. Therein, it first clarifies that the Buddha's essence is free from signs, making clear the freedom from what is spoken; finally, "cannot be made known through speech" directly clarifies freedom from words, revealing the freedom from that which can speak. Within the preceding section on freedom from signs, there are sixteen gates. First, "neither a field of merit nor not a field of merit." The explanation has two meanings: 1. Discriminating by dispelling characteristics: fields and non-fields are both entirely absent, hence called "neither a field of merit nor not a field of merit." It is unlike a virtuous person, so it is not a field of merit; it is unlike a sinful person, so it is not unmeritorious. 2. Discriminating by dispelling characteristics and revealing virtues: the dharmakāya is equal and without one who receives offerings, so it is called "not a field of merit"—this dispels characteristics; adapting to conversion and manifesting acceptance, hence it is "not non-field"—this clause reveals virtues. Second, "neither \[an object of\] offerings nor not worthy of offerings"; the two explanations are the same as above. Third, "neither taking nor relinquishing." Taking the pure and relinquishing the defiled is called "taking and relinquishing." The explanation has two meanings: 1. Discriminating by dispelling characteristics: taking and relinquishing are both departed from, hence called "neither taking nor relinquishing." 2. Discriminating by revealing virtues: not resting and clinging to one side is called "not taking"; following along with both the defiled and the pure is called "not relinquishing." Fourth, "neither signs nor signlessness." Existence is called signs; emptiness is called signlessness. The explanation has two meanings: 1. Discriminating by dispelling characteristics: seeking from the perspective of the ultimate, signs are originally non-existent, so it says "neither signs"; nor is there a preserved signlessness that dispels existence, so it is called "not signlessness." 2. Discriminating by dispelling characteristics and revealing virtues: the dharmakāya is constantly quiescent, so it says "neither signs"; its wondrous function adapts to conditions, so it is "not signlessness." Fifth, "identical with reality-limit, equal to dharmatā": this phrase is discriminated solely from the perspective of revealing the ultimate. The Tathāgata's dharmakāya is identical in essence with that reality-limit and dharmatā; having the same essence without difference, it is therefore said to be "identical." Sixth, "inestimable": this phrase is discriminated solely from the perspective of dispelling characteristics. What verbal speech cannot reach is called inestimable in name; where mental conditioning cannot reach is called inestimable in measure. Transcending the limits of worldly measurement, it is therefore said to surpass all estimation. Seventh, "neither large nor small." The explanation has two meanings: 1. Discriminating by dispelling characteristics: large and small are both severed, hence called "neither large nor small." 2. Discriminating by revealing virtues: capable of being small, it is not large; capable of being large, it is not small; therefore it is called "neither large nor small." Eighth, "neither seeing, hearing, sensing, nor knowing": eye-consciousness arises following seeing, ear-consciousness arises following hearing, the three \[middle\] consciousnesses arise following sensing, and mental consciousness arises following knowing. This phrase is discriminated solely from the perspective of dispelling characteristics. The Tathāgata's dharmakāya is not like the phenomenal six emotional sense faculties, nor is it like those objects of the six sense spheres; therefore it is "neither seeing... nor knowing." Ninth, "free from fetters": this dispels characteristics alone. All afflictions have been completely severed by the Buddha, called "free from fetters." Moreover, based on reality, they have never existed from the beginning, called "free from fetters." Tenth, "equal to all wisdoms and identical with sentient beings": the true nature is equal, and ordinary beings and sages are as one; therefore it is "equal to all wisdoms and identical with sentient beings." The eleventh gate, "free from discrimination regarding all dharmas": the preceding was equal regarding persons; this is equal regarding dharmas. Defilement and purity are equal, so there is no discrimination. The twelfth gate, "entirely without fault, without turbidity, without distress": the mouth has no fault, the mind has no turbidity or disturbance, and the body has no decline or distress. The thirteenth gate, "without making, without arising": there is no result to be made, and no cause to arise. The fourteenth gate, "without birth, without destruction": its essence is true and eternally abiding, having neither an initial birth nor a final destruction. The fifteenth gate, "without fear, without sorrow, without joy, without aversion": affective characteristics are entirely absent, so there are no fear, sorrow, joy, or aversion. The sixteenth gate clarifies "neither past existence, future existence, nor present existence." Having arisen and already perished, its nature does not belong to the past, so it is not "past existence." Nor is it absent in the present and only born in the future, so there is no "future existence." Nor is it the sense of originally absent and now born, so there is no "present existence." The above extensively cites the Buddha's essence being free from signs, clarifying that there is nothing to be spoken. "Cannot be made known through any speech" directly clarifies freedom from words, revealing that there is nothing that can speak. Words arise dependent on signs; where there are no signs to be discussed, what could be spoken of? Therefore it cannot be distinguished and made known through any speech. Furthermore, words all arise dependent on sentiments; since affective conceptions are fundamentally non-existent, who would initiate discourse? Therefore it cannot be made known through speech. The above was the specific contemplation. > — English (machine translation) (machine translation) - [Previous: 4.76](https://indike.org/pramana/in.bauddha.taisho.1776.4.76) - [Next: 4.78](https://indike.org/pramana/in.bauddha.taisho.1776.4.78) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1776.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.4.77) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.77](https://indike.org/pramana/in.bauddha.taisho.1776.4.77) · Pramāṇa