維摩義記 4.76

4.76

Second, distinction by revealing virtues: the essence of the dharmakāya is quiescent, hence it is not conditioned; its wondrous functions arise in profusion, hence it is not unconditioned. Seventh, "without indication or explanation": this solely dispels signs. Directing words toward a person is called "indication"; using words to proclaim the Dharma is called "explanation." In truth there are no words, hence there is no indication or explanation. Eighth, revealing the Buddha's body by reference to the gates of the six perfections and the six flaws. There are three interpretations: First, distinction by dispelling signs: the six perfections and the six flaws are all entirely nonexistent; hence it is said "neither giving nor stingy, up to the sixth, neither wise nor foolish." Second, distinction by combining the dispelling of signs and the revealing of virtues: regarding the perfection of giving, in truth there is nothing to renounce, hence called "no giving"—this clause dispels signs; conforming to the world, one practices giving, hence called "not stingy"—this clause reveals virtues. Regarding the perfection of precepts, in ultimate truth there is no evil to guard against, hence called "no precepts"—this clause dispels signs; conforming to the world, one avoids transgression, hence called "not violating"—this clause reveals virtues. Regarding forbearance, in ultimate truth there is no insult to endure, hence called "no forbearance"—this clause dispels signs; conforming to the world, one avoids anger, hence called "not wrathful"—this clause reveals virtues. Regarding vigor, in principle there is nothing to cultivate, hence called "not advancing"—this clause dispels signs; conforming to the world, one exerts oneself diligently, hence called "not indolent"—this clause reveals virtues. Regarding dhyāna, in ultimate truth there is no mind to quiet, hence called "not concentrated"—this clause dispels signs; conforming to the world, one cultivates dhyāna, hence called "not distracted"—this clause reveals virtues. Regarding wisdom, in ultimate truth there is no wisdom to cultivate, hence called "not wise"—this clause dispels signs; conforming to the world, one cultivates wisdom, which is called "not foolish." This is distinction by combining the dispelling of signs and the revealing of virtues. Third, distinction solely by revealing virtues: manifesting the arising of defiled faults, hence without giving and the rest; constantly practicing pure virtues, hence without stinginess and the rest. Ninth, "neither truthful nor deceitful," regarding speech: "truthful" means true, and "deceitful" means deceptive. Real words are called truthful, and false words are called deceitful. There are three interpretations: First, distinction by dispelling signs: both truthfulness and deceitfulness are nonexistent; hence it is called "neither truthful nor deceitful," because there are no words. Second, distinction by combining the dispelling of signs and the revealing of virtues: in the true Dharma even true words are nonexistent, hence called "not truthful"—this dispels signs; conforming to the world, one speaks truthfully, hence called "not deceitful." Third, distinction solely by revealing virtues: expedient words to save beings, hence called "not truthful"; true words to transform beings, hence called "not deceitful." Tenth, "neither coming nor going." Coming and going concern the body. There are two interpretations: First, distinction by dispelling signs: coming and going are completely nonexistent, which is called "neither coming nor going." Second, distinction by revealing virtues: the dharmakāya is eternally abiding, which is called "neither coming nor going." The eleventh gate is "neither emerging nor entering." Emerging and entering concern the mind: conforming to existence is called emerging; realizing knowledge is called entering. There are also two interpretations: First, distinction by dispelling signs: emerging and entering are completely nonexistent, which is called "neither emerging nor entering." Second, distinction by revealing virtues: practice constantly enters suchness, hence called "not emerging"; conforming to transformations constantly exists, hence called "not entering." The above clarifies that the Buddha's essence is free from signs, up to "the path of all speech is cut off," displaying that the Buddha is free from names. Names are the basis upon which speech relies; they are called the path of speech. Names arise from signs; since conceptual signs are fundamentally nonexistent, upon what could names be applied? This is "the path of all speech is cut off." The above is the second part, clarifying freedom from conventional designations.