維摩義記 3.87

3.87

Concerning the third person, first, “Animisa says,” identifies the person who explains individually. Below, it clarifies what he says. “Apprehending and non-apprehending are two,” brings out the two marks in antithesis. In general understanding there are two: 1. Explained in terms of the cause: when the consciousness of ordinary beings grasps and clings to dharmas, this is called ‘apprehending’; when noble ones are free from grasping, this is called ‘non-apprehending’. 2. Explained in terms of the result: when ordinary beings receive a body of saṃsāra, this is called ‘apprehending’; when noble ones do not take rebirth, this is called ‘non-apprehending’. What is discussed here is spoken solely in terms of the first. Below, these two are overturned to reveal non-duality; dispatching both marks constitutes non-duality. First he distinguishes it, and then he concludes. “If a dharma is not apprehended, it cannot be obtained” clarifies that there are no dual marks. Noble ones fully comprehend that all dharmas are empty and that there is nothing to be covetously grasped; this is called ‘non-apprehending’. Because of non-apprehending, there is no dharma that corresponds to the mind; this is called ‘cannot be obtained’. “Neither grasping nor discarding” clarifies that there is no dual mind. Because there is no dharma to grasp, there is no apprehension; because there is no dharma to discard, there is no non-apprehension. “Neither creating nor engaging” clarifies that there is no dual practice. Because of non-grasping, there is no creation of various karmas by ordinary beings; this is called ‘neither creating’. Because of non-discarding, there is also no practice of eradication by noble ones; this is called ‘neither engaging’. From “This is” onward, he concludes.