維摩義記 4.74

4.74

From here below is the second part, displaying freedom from conventional designations. Herein, it first clarifies that the Buddha's essence is free from signs, displaying that there is nothing to be named; at the end, "the path of all speech is cut off" displays freedom from conventional designations, clarifying that there is no subject that can name. In the preceding section on freedom from signs, there are eleven gates. The first clarifies the Buddha's freedom from signs by reference to the phenomena of light and dark. There are two interpretations: First, distinction by dispelling signs: light and dark are both eliminated; hence it is said "neither dark nor bright." "Dark" means obscurity. Light and dark reside in emotion; in truth there is no emotion, hence neither dark nor bright. Second, distinction by revealing virtues: true wisdom illuminates, hence it is said "not dark"; real realization halts objective conditions, hence it is said "not bright." Second, "without name and without sign": this solely dispels signs. Corresponding to the essence, it is fundamentally nonexistent, hence called "without name"; its shape cannot be grasped, which is called "without sign." Third, "neither strong nor weak." There are two interpretations: First, distinction by dispelling signs: strong and weak are both eliminated; this is called "neither strong nor weak." Outside the essence there is no other; in contrast to whom could one speak of strong or weak? Second, distinction by revealing virtues: the inner mind is humble and pliant, hence called "not strong"; virtuous conduct is lofty and supreme, hence called "not weak." Fourth, "neither pure nor defiled." There are also two interpretations: First, distinction by dispelling signs: both defilement and purity are obliterated; this is called "neither pure nor defiled." If there were fundamentally defilement, it could be removed to make purity; but defilement fundamentally is not, so what could be removed to speak of purity? Second, distinction by revealing virtues: manifesting the arising of defiled faults is called "not pure"; the essence transcends sensory defilement, hence it is called "not defiled." Fifth, "neither in a direction nor apart from a direction." There are also two interpretations: First, distinction by dispelling signs: being in and being apart from are both nonexistent. "Direction" means place: having no place to reside in is called "not in a direction"; having no place to be distant from is called "not apart from a direction." Second, distinction by revealing virtues: the dharmakāya transcends signs, which is called "not in a direction"; its transformations are in places, which is called "not apart from a direction." Sixth, "neither conditioned nor unconditioned." There are also two interpretations: First, distinction by dispelling signs: the two signs of conditioned and unconditioned are both eliminated; this is called "neither conditioned nor unconditioned."