維摩義記 4.77

4.77

From here below, the third [part] clarifies freedom from speech. Therein, it first clarifies that the Buddha's essence is free from signs, making clear the freedom from what is spoken; finally, "cannot be made known through speech" directly clarifies freedom from words, revealing the freedom from that which can speak. Within the preceding section on freedom from signs, there are sixteen gates. First, "neither a field of merit nor not a field of merit." The explanation has two meanings: 1. Discriminating by dispelling characteristics: fields and non-fields are both entirely absent, hence called "neither a field of merit nor not a field of merit." It is unlike a virtuous person, so it is not a field of merit; it is unlike a sinful person, so it is not unmeritorious. 2. Discriminating by dispelling characteristics and revealing virtues: the dharmakāya is equal and without one who receives offerings, so it is called "not a field of merit"—this dispels characteristics; adapting to conversion and manifesting acceptance, hence it is "not non-field"—this clause reveals virtues. Second, "neither [an object of] offerings nor not worthy of offerings"; the two explanations are the same as above. Third, "neither taking nor relinquishing." Taking the pure and relinquishing the defiled is called "taking and relinquishing." The explanation has two meanings: 1. Discriminating by dispelling characteristics: taking and relinquishing are both departed from, hence called "neither taking nor relinquishing." 2. Discriminating by revealing virtues: not resting and clinging to one side is called "not taking"; following along with both the defiled and the pure is called "not relinquishing." Fourth, "neither signs nor signlessness." Existence is called signs; emptiness is called signlessness. The explanation has two meanings: 1. Discriminating by dispelling characteristics: seeking from the perspective of the ultimate, signs are originally non-existent, so it says "neither signs"; nor is there a preserved signlessness that dispels existence, so it is called "not signlessness." 2. Discriminating by dispelling characteristics and revealing virtues: the dharmakāya is constantly quiescent, so it says "neither signs"; its wondrous function adapts to conditions, so it is "not signlessness." Fifth, "identical with reality-limit, equal to dharmatā": this phrase is discriminated solely from the perspective of revealing the ultimate. The Tathāgata's dharmakāya is identical in essence with that reality-limit and dharmatā; having the same essence without difference, it is therefore said to be "identical." Sixth, "inestimable": this phrase is discriminated solely from the perspective of dispelling characteristics. What verbal speech cannot reach is called inestimable in name; where mental conditioning cannot reach is called inestimable in measure. Transcending the limits of worldly measurement, it is therefore said to surpass all estimation. Seventh, "neither large nor small." The explanation has two meanings: 1. Discriminating by dispelling characteristics: large and small are both severed, hence called "neither large nor small." 2. Discriminating by revealing virtues: capable of being small, it is not large; capable of being large, it is not small; therefore it is called "neither large nor small." Eighth, "neither seeing, hearing, sensing, nor knowing": eye-consciousness arises following seeing, ear-consciousness arises following hearing, the three [middle] consciousnesses arise following sensing, and mental consciousness arises following knowing. This phrase is discriminated solely from the perspective of dispelling characteristics. The Tathāgata's dharmakāya is not like the phenomenal six emotional sense faculties, nor is it like those objects of the six sense spheres; therefore it is "neither seeing... nor knowing." Ninth, "free from fetters": this dispels characteristics alone. All afflictions have been completely severed by the Buddha, called "free from fetters." Moreover, based on reality, they have never existed from the beginning, called "free from fetters." Tenth, "equal to all wisdoms and identical with sentient beings": the true nature is equal, and ordinary beings and sages are as one; therefore it is "equal to all wisdoms and identical with sentient beings." The eleventh gate, "free from discrimination regarding all dharmas": the preceding was equal regarding persons; this is equal regarding dharmas. Defilement and purity are equal, so there is no discrimination. The twelfth gate, "entirely without fault, without turbidity, without distress": the mouth has no fault, the mind has no turbidity or disturbance, and the body has no decline or distress. The thirteenth gate, "without making, without arising": there is no result to be made, and no cause to arise. The fourteenth gate, "without birth, without destruction": its essence is true and eternally abiding, having neither an initial birth nor a final destruction. The fifteenth gate, "without fear, without sorrow, without joy, without aversion": affective characteristics are entirely absent, so there are no fear, sorrow, joy, or aversion. The sixteenth gate clarifies "neither past existence, future existence, nor present existence." Having arisen and already perished, its nature does not belong to the past, so it is not "past existence." Nor is it absent in the present and only born in the future, so there is no "future existence." Nor is it the sense of originally absent and now born, so there is no "present existence." The above extensively cites the Buddha's essence being free from signs, clarifying that there is nothing to be spoken. "Cannot be made known through any speech" directly clarifies freedom from words, revealing that there is nothing that can speak. Words arise dependent on signs; where there are no signs to be discussed, what could be spoken of? Therefore it cannot be distinguished and made known through any speech. Furthermore, words all arise dependent on sentiments; since affective conceptions are fundamentally non-existent, who would initiate discourse? Therefore it cannot be made known through speech. The above was the specific contemplation.