維摩義記 3.95

3.95

In the section on the eleventh person, first, "Śuddhadhimukti said" indicates the person who speaks separately. Below reveals what was said. "'Conditioned and unconditioned are two'" conversely raises the two marks. Regarding the "conditioned," there are two explanations: First, it is explained in terms of the four marks external to dharmas. "Conditioned" (wei) means "action" or "making": because the four marks external to dharmas are capable of making [things happen], they are called conditioned, for arising can produce dharmas, up to cessation can extinguish dharmas. Second, it is explained in terms of the four marks as the essential nature of dharmas. The collection and arising of the four marks is called conditioned (wei); material form and all other dharmas are all this conditioned, and are therefore called conditioned. Reversing and departing from these two is called unconditioned. What dharmas are these? Broadly explained, there are three: First, spoken in terms of material form: the material form of birth and death is conditioned; the eternal material form of the Buddhas, up to the true and eternal material form of the Buddha-nature, is called unconditioned. Second, spoken in terms of mind: the deluded mind is conditioned; the eternal mind of the Buddhas, up to the Buddha-nature mind of the eighth consciousness, is called unconditioned. Third, spoken in terms of what is neither material form nor mind: as explained in the Abhidharma, the fourteen conditioning factors not associated [with mind] are called conditioned. The explanations of the four marks, names, words, phrases, and so forth are these fourteen. Space, analytical cessation, and non-analytical cessation, up to suchness and the emptiness of ultimate truth, when inclusively subsumed, are all unconditioned dharmas among what is neither material form nor mind. Such is the general discussion. Here, speaking in terms of mind: the mind of deluded thought, with its production, cessation, and flow, is called conditioned; the true mind is eternally quiescent, and is therefore called unconditioned. Below, this reverses these two to clarify non-duality. In this approach, dispelling delusion and leaving only the true is called non-duality. First it discriminates, and then concludes. In the discrimination, the words "'If one is free from all enumeration'" clarify the dispelling of delusion. Within the deluded mind, the various minds and mental factors are each distinct and different, which is called "all enumeration," namely conception, feeling, and so forth. Realizing reality and looking back, there have never been these things; therefore it is called being free from all enumeration. "'Then the mind is like space'" clarifies the purification of the true. The substance of the true mind has a nature like empty space; external to the mind there are no distinct enumerations; eliminating delusion and leaving only the true, the mind is therefore like space. Having delusion contrasted with the true is termed two; departing from delusion leaving only the true, the true is absolute, and is therefore called non-duality. Now, based on these words, we clarify which minds possess enumeration and which do not. Mind has three levels, the meaning of which is as distinguished above: first, the phenomenal consciousness; second, the deluded consciousness; third, the true consciousness. Among these three levels, the first six phenomenal consciousnesses uniformly possess enumeration. Although conception, feeling, formation, and so forth are simultaneous with the primary mind, their functions are distinct. The eighth, the true mind, uniformly lacks enumeration, because all dharmas are identical in substance like empty space. Within the seventh consciousness, there are six coarse and subtle levels, as already distinguished above, which are the consciousness of fundamental ignorance up to the continuous consciousness. Among these six levels, the fundamental four levels of mental consciousness are subtle; the various minds and mental factors have never arisen distinctly, and distinct marks are difficult to find, so they are not said to possess enumeration. Because they lack enumeration, they are termed in the treatise "unassociated defilements." Regarding "unassociated," the treatise itself explains: the mind itself is unawakened and constantly without distinction, which is called unassociated. The latter two levels of mind are coarse and their functions are distinct, so distinct marks can be found, and they are said to possess enumerations. Because they possess enumerations, they are termed in the treatise "associated defilements." Regarding "associated," the treatise itself explains: the mind is distinct and the thoughts are distinct, yet they know and cognize the same object together, and are therefore called associated. The mind is the primary mind, and thought refers to mental factors; these two cognize the same object together, and are therefore called associated. The subtle reality is like this. However, here, dividing them in general marks, enumeration is spoken of within delusion, but not distinguished within the true. This explains non-duality. The words "'Because of pure wisdom there is no obstruction'" explain the meaning of entering. Realizing the true and subjugating delusion is called pure wisdom; not being entangled by delusion is called being without obstruction. When this virtue is accomplished, it is called entering non-duality. From "'This is'" downward concludes.