維摩義記 3.21

3.21

From here below, the second [part] explains that grasping at characteristics is not called seeking the Dharma. Herein, the opening words, "Why is this so?", interrogate the preceding and introduce what follows. The Tathāgata constantly says that seeking to know the skandhas and so forth is called genuinely seeking the Dharma; why then do I say that genuinely seeking the Dharma is to abandon everything completely? Below, this is answered and explained. What is the intent of the explanation? It clarifies that the Buddha, following conventional truth, said that seeking the skandhas and so forth is called genuinely seeking the Dharma; now, taking the ultimate truth, in the true Dharma absolutely nothing exists, and anything that is grasped at is not seeking the Dharma; hence he teaches it thus. In the text there are ten sentences; in each and every sentence, he first clarifies that the essential nature of dharmas is signless, and then clarifies that grasping at characteristics is not called seeking the Dharma. These ten, following one another, are gathered into five pairs: in each and every pair, he first clarifies that the essential nature of dharmas is free from emotional attachment, and whoever grasps at it emotionally is not called seeking the Dharma; then he clarifies that it is free from characteristics, and whoever grasps at characteristics is not called seeking the Dharma. These mutually reinforce each other: through being free from deluded emotion, characteristics are caused not to arise; through being free from deluded characteristics, emotion is made not to arise. What is the difference among the five pairs? The first pair clarifies that grasping at pure characteristics is not called seeking the Dharma; the subsequent four pairs clarify that grasping at defiled characteristics is not called seeking the Dharma. In the first pair, with reference to contemplation of the truths, it clarifies that grasping at purity is not called seeking the Dharma. Following the text above, it should also have been proclaimed that grasping and clinging to the Three Jewels is not called seeking the Dharma, but now this is omitted and not discussed. In this pair, the preceding sentence clarifies that the essential nature of dharmas is free from characteristics. Whoever grasps at characteristics is not called seeking the Dharma: once grasping, being able to cultivate is one's emotion; the wholesome dharmas cultivated are the characteristics. Within the preceding sentence, "The Dharma is without prapañca" reveals that the Dharma is free from emotion. Ultimate truth is called Dharma, for it is the Dharma Jewel; having grasped it, one engages in cultivation. Discursive discrimination outside the principle is called prapañca; the true Dharma is free from this, hence it is called "without prapañca." From "If one says, 'I shall see suffering, abandon [origination...]'" below, it clarifies that grasping emotionally is not called seeking the Dharma. Why is it like this? If one says, "I shall see suffering, abandon origination, realize cessation, and cultivate the path," this obstructs the equal, non-discursive principle; therefore it is not seeking the Dharma. Within the subsequent sentence, "The Dharma is called quiescence" reveals that the Dharma is free from characteristics. From "If one practices production [and cessation]" below, it clarifies that grasping at characteristics is not called seeking the Dharma. Within pure dharmas, the arising of the path is called production, and the stopping of obstacles is termed cessation. If one practices production and cessation, it obstructs the quiescent Dharma of non-production and non-cessation; therefore it is not seeking the Dharma. What is the difference among the subsequent four? In the first pair, the preceding sentence clarifies that the essential nature of dharmas is free from craving, and one who has a mind of craving is not called seeking the Dharma; the subsequent sentence clarifies that the Dharma is free from the sphere of craving, and grasping and clinging to the sphere of craving is not called seeking the Dharma. In the second pair, the preceding sentence clarifies that the essential nature of dharmas is free from views, and one who has a mind with views is not called seeking the Dharma; the subsequent sentence clarifies that it is free from the sphere of views, and grasping and clinging to the sphere of views is not called seeking the Dharma. In the third pair, the preceding sentence clarifies that it is free from the mind of deluded consciousness, and one who has a deluded mind is not called seeking the Dharma; the subsequent sentence clarifies that it is free from the sphere of deluded consciousness, and grasping and clinging to the deluded sphere is not called seeking the Dharma. In the fourth pair, the preceding sentence clarifies that it is free from the mind of phenomenal consciousness, and one who has phenomenal consciousness is not called seeking the Dharma; the subsequent sentence clarifies that it is free from the sphere of phenomenal consciousness, and grasping and clinging to phenomenal spheres is not called seeking the Dharma. Among these four pairs, the preceding two pairs clarify freedom from mental dharmas; the subsequent two pairs clarify freedom from the essence of mind. Within the first pair, it first is free from the mind of craving. "The Dharma is called undefiled" reveals that the Dharma is free from craving, for defilement by dharmas is akin to craving. From "If one is defiled" downward, it clarifies that possessing a mind of craving is not called seeking the Dharma. If one is defiled with respect to dharmas, these are worldly dharmas. "Even up to nirvāṇa" is clinging to supramundane dharmas. "This then is defiled attachment and not seeking the Dharma" means that because having craving and defilement obstructs the pure, undefiled principle, it is not seeking the Dharma. Below, it is free from the sphere of craving. "The Dharma has no sphere of activity" reveals that the Dharma is free from characteristics. Dharmas such as the five dusts are the spheres of activity for craving; in the ultimate [truth] these do not exist, hence it is called "having no sphere of activity." From "If one acts" downward, it clarifies that grasping at characteristics is not called seeking the Dharma. In the second pair, it is first free from the mind of views. "The Dharma is without grasping or rejection" reveals that the Dharma is free from views. Seeing good as graspable and seeing bad as rejectable—in the ultimate [truth] these do not exist, hence it is called "without grasping or rejection." From "If one grasps or rejects" downward, it clarifies that possessing a mind of views is not called seeking the Dharma. The mind having grasping and rejection obstructs the principle of equality without grasping or rejection; therefore it is not seeking the Dharma. Below, it is free from the sphere of views. "The Dharma has no location" reveals that the Dharma is free from characteristics. Dharmas such as the five skandhas are places where views arise, and are termed "locations"; in the ultimate [truth] these are absent, hence it is called "having no location." From "If one clings to a location" downward, it clarifies that grasping at characteristics is not called seeking the Dharma. In the third pair, it is first free from the deluded mind. "The Dharma is called signless" reveals that the Dharma is free from emotion. The mind of deluded consciousness falsely grasps at empty spheres, and is termed "consciousness of characteristics"; in the ultimate [truth] this does not exist, hence the Dharma is called signless. From "If one follows characteristics" downward, it clarifies that following consciousness is not called seeking the Dharma. Below, it is free from the deluded sphere. "The Dharma cannot abide" reveals that the Dharma is free from characteristics. Spheres of deluded characteristics serve as that on which the mind depends, and are termed "abiding places"; in the ultimate [truth] these do not exist, hence the Dharma is called non-abiding. From "If one abides in" downward, it clarifies that grasping at characteristics is not called seeking the Dharma. In the fourth pair, the first sentence clarifies that it is free from the mind of phenomenal consciousness. The statement "The Dharma cannot be seen, heard, sensed, or known" reveals that the Dharma is free from emotion. Eye consciousness is called seeing, ear consciousness is called hearing, nose, tongue, and body consciousnesses are said to be sensing, and mental consciousness is called knowing; in the true Dharma these are completely absent, hence it is said to be "cannot be seen, heard, sensed, or known." From "If one practices seeing" downward, it clarifies that possessing seeing and so forth is not called seeking the Dharma. Below, it clarifies being far removed from the sphere of phenomenal consciousness. "The Dharma is called unconditioned" reveals that the Dharma is free from characteristics. Spheres of the six dusts are conditioned; in the ultimate [truth] these do not exist, hence it is said to be "unconditioned." From "If one practices" downward, it clarifies that grasping at the conditioned is not called seeking the Dharma. Previously it was clarified that seeking the Dharma requires abandoning characteristics; next it was clarified that grasping at characteristics is not called seeking the Dharma. From "Therefore, Śāriputra, if one seeks the Dharma" downward is the third section concluding with an exhortation to abandon characteristics. Because the aforementioned grasping at characteristics is not seeking the Dharma, one who genuinely seeks the Dharma should have nothing to seek among all dharmas. The above is the correct teaching.