[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) › 4.89 # 維摩義記 4.89 維摩義記 4.89 - **Language:** Classical Chinese ### [4.89](https://indike.org/pramana/in.bauddha.taisho.1776.4.89) 自下第四重就向前十二因緣修離過行。於中初辨，「作如是」下結以顯益。辨中初言「隨順法相」，明觀世諦。「無所入」下，明觀真諦。言「無所入無所歸」者，總明真觀。因緣空寂，始無所入、終無所歸。「無明滅」下，別明真觀。初言「無明畢竟滅故行畢竟滅」，就始觀也。因緣法中觀法有二：一順、二逆。逆順不同，汎釋有四：一、就事相次第分別。從前向後尋因趣果，名之為順；從後向前尋果推因，說之為逆。二、就法相生滅分別。觀十二緣集生名順，散滅為逆。三、就理相破性分別。觀十二緣假有名順，順法有故；無性空寂說以為逆，逆於有故。四、就理義破相分別。觀十二緣妄相虛有，名之為順；如空中華如陽炎水，相即無相，名之為逆。如陽炎水，就觀本無，不但無性，相亦不有。此反緣相，故說為逆。四中前三大小同知，後一唯大。今此所論，義當後門。向前宣說隨順法相，是順觀也；此言無明畢竟等，是逆觀也。乃至因緣相亦不有，名畢竟滅。「乃至生滅老死滅」者，越餘舉終。義皆爾也。上來別觀，下結顯益。「作如是觀十二因緣」，牒前順觀。「無有盡相」，牒前逆觀。法本無生、今無可滅，名無盡相。無法可盡，方乃足其畢竟滅矣。「不復起見」，正顯觀益，一切斷常有等見不復起也。前明法中，先明離見，後方宣說順因緣法；今此先說順因緣觀，後明離見。言左右取。上來別明修行供養。「是名四最上法之供養」，總以結嘆。上來第三月蓋請問如來為說。 > From here below is the fourth \[section\], which once again addresses cultivating practice free from faults based on the aforesaid twelve links of dependent origination. Within this, it first explains \[the practice\], and from "conducting such contemplation" downward, it concludes by revealing its benefit. In the explanation, the initial statement "conforming to the characteristics of dharmas" explains the contemplation of conventional truth. From "having nowhere to enter" downward, it explains the contemplation of ultimate truth. The phrase "having nowhere to enter and nowhere to return to" generally clarifies the contemplation of the ultimate. Conditioned origination being empty and quiescent, from the beginning there is nowhere to enter, and in the end there is nowhere to return to. From "the cessation of ignorance" downward, it specifically clarifies the contemplation of the ultimate. The initial statement, "Because ignorance is ultimately ceased, volitional formations are ultimately ceased," addresses the contemplation at the beginning. In the teaching of conditioned origination, contemplation has two modes: first, forward; second, reverse. The difference between reverse and forward is broadly explained in four ways: First, distinction in terms of the sequential phenomenal aspects. Tracing from before to after, following causes to advance toward effects, is called "forward"; tracing from after to before, following effects to infer causes, is called "reverse." Second, distinction in terms of the arising and ceasing of the characteristics of dharmas. Contemplating the gathering and arising of the twelve links is "forward"; their dispersal and cessation is "reverse." Third, distinction in terms of the aspect of principle refuting intrinsic nature. Contemplating the twelve links as conventional existence is called "forward," because it conforms to the existence of dharmas; being without intrinsic nature, empty and quiescent, is spoken of as "reverse," because it goes against existence. Fourth, distinction in terms of the sense of principle refuting characteristics. Contemplating the twelve links as the fictitious existence of false characteristics is called "forward"; like flowers in the sky or water in a mirage, characteristics are themselves non-characteristics, which is called "reverse." Like water in a mirage, one contemplates it as originally non-existent: not only is there no intrinsic nature, but even the characteristics do not exist. Because this counters conditioned characteristics, it is spoken of as "reverse." Among these four, the first three are known in common by both the Mahāyāna and the Hīnayāna, while the last one belongs only to the Mahāyāna. What is discussed here falls under the meaning of the latter approach. The preceding statement, "conforming to the characteristics of dharmas," is the forward contemplation; this statement, "ignorance is ultimately \[ceased\]," etc., is the reverse contemplation. The absence even of the characteristics of conditions is called "ultimate cessation." "Up to the cessation of birth and cessation of aging-and-death" skips the rest to mention the end; the meaning is the same throughout. The above was the specific contemplation; below concludes by revealing its benefit. "Conducting such contemplation of the twelve links of dependent origination" repeats the preceding forward contemplation. "Without characteristics of exhaustion" repeats the preceding reverse contemplation. Dharmas are originally unborn and now have nothing that can cease; this is called "without characteristics of exhaustion." When there is no dharma that can be exhausted, only then does it fully measure up to "ultimate cessation." "Views no longer arise" directly reveals the benefit of the contemplation: all views such as annihilationism, eternalism, existence, and so forth no longer arise. In the previous explanation of the Dharma, it first clarified being free from views and only then taught conforming to the teaching of dependent origination; here, it first teaches the contemplation conforming to dependent origination and afterward clarifies being free from views. The wording is interchangeable. The above specifically explained the offering of practice. "This is called the most supreme offering of the Dharma among the four" is an overall conclusion and praise. The above was the third \[part\], Candrachatra's request and the Tathāgata's explanation. > — English (machine translation) (machine translation) - [Previous: 4.88](https://indike.org/pramana/in.bauddha.taisho.1776.4.88) - [Next: 4.90](https://indike.org/pramana/in.bauddha.taisho.1776.4.90) - [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.4.89) — English, machine translation ## Linked texts (1) - [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772.6.72) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.89](https://indike.org/pramana/in.bauddha.taisho.1776.4.89) · Pramāṇa