維摩義記 4.71

4.71

Within the first section, it first reveals that the Buddha's essence is separated from characteristics, clarifying separation from what is grasped; at the very end, "cannot be known by wisdom or cognized by consciousness" reveals separation from deluded conception, clarifying separation from that which grasps. The preceding separation from characteristics has fourteen gates: the first eight explain the characteristics of the Buddha's essence by way of specific categories in relation to dharmas; the latter six explain the characteristics of the Buddha's essence by way of general categories in relation to dharmas. Among the first eight gates, the first six separate from characteristics to clarify its non-existence, and the latter two reveal reality to display its non-non-existence. Within the first six, the first clarifies the Buddha's separation from characteristics in relation to the dharma gate of the three times: "Does not come from the past, does not depart to the future, and does not abide in the present." The prior limit is [past], the future limit is [future], and "now" is the present. The conditioned undergoes flux: it can come from the past limit and go toward the future limit, and between coming and going it abides in the present now. The Buddha-body is eternally abiding and its nature is like empty space; hence it does not come from the past, does not go to the future limit, and does not abide in the present. Elsewhere it is mostly said that the prior limit is the past and the posterior limit is the future; why is the prior limit now called "coming" and reversed as "not coming", while the posterior limit is called "going" and reversed as "not going"? Explanation: The three times are divisions of time, distinguished in relation to dharmas. Although time is related to dharmas, dharmas are always general, while time is always restricted. For instance, a single physical dharma pervades the three times and is termed general, whereas distinguishing the three times is called restricted; the rest are also like this. Furthermore, time is universal, while dharmas are always specific: a single present time encompasses many dharmas and is termed universal, while various dharmas are individually distinct and termed specific. As with the present, so it is with the past and future. Time and dharmas have this difference: if one divides a single dharma by separate times, the single dharma is divided into three dharmas according to time. Among those three dharmas, one portion is past, one portion is future, and one portion is present. Therefore, in the sūtras, the past is called "prior", the future is called "posterior", and the present is called "now". If one distinguishes a single general dharma in relation to the three times, one can say that this dharma comes from the prior limit, abides in the present now, and goes toward the posterior limit. Just as worldly people say: "I have come from youth and am going toward old age." Therefore, here the prior limit is called "coming" and reversed as "not coming", and the posterior limit is called "going" and reversed as "not going". Second, it clarifies the Buddha's separation from characteristics in relation to the dharma gate of the five skandhas. First, speaking in terms of form: "Does not contemplate form" means not contemplating the Buddha-body as being existent like form. "Does not contemplate Suchness" means not contemplating the Buddha-body as being non-existent like form. "Does not contemplate nature" means that neither existence nor non-existence is the intrinsic nature of form, and one does not contemplate the Buddha-body as being neither existent nor non-existent like that nature of form. In the Buddha's equal dharmatākāya there has never been form; in reference to what could one speak of existence? Hence one does not contemplate form. Form originally does not exist; in contrast to what could one compare non-existence? Hence one does not contemplate the Suchness of form. Both existence and non-existence are eliminated, and there is nothing in reference to which one could speak of neither existence nor non-existence; hence one does not contemplate nature. The form skandha being so, the remaining skandhas are also like this. Third, it clarifies the Buddha's separation from characteristics in relation to the dharma gate of the four great elements: "Not arisen from the four great elements, identical to empty space." Fourth, it clarifies the Buddha's separation from characteristics in relation to the dharma gate of the six āyatanas: "The six āyatanas are without accumulation; the eye, ear, nose, tongue, body, and mind are transcended." Not creating causes in the present that accumulate future fruits is called "without accumulation"; having already abandoned previous existence, it is said that the eye, ear, nose, and so forth have "already been transcended". Fifth, it clarifies the Buddha's separation from characteristics in relation to the dharma gate of the three realms: the retribution of birth-and-death having ceased, he is "not in the three realms". Sixth, it clarifies the Buddha's separation from characteristics in relation to the dharma gate of the three poisons: the causes of birth-and-death being exhausted, it is therefore called "the three defilements have already been separated from". The afflictions of greed, anger, and delusion are called the three defilements; because the Buddha has already severed them completely, it is said that they have "already been separated from". The preceding six gates clarify the Buddha's separation from characteristics.