維摩經略疏 2.62

2.62

「已無心意」下一行，次歎應心。「已。無心意」等者，得甘露故，見愛顛倒四陰皆滅，名無心意。何者？若有心意即有心倒，倒即三受，受即三苦，是苦諦也。行即行陰思數作業，業招生死即集諦也。無心則無受，無受則無行，無行則無業，無業故無集，無集則無苦。苦集若滅即是得甘露、滅覺道成也。《大品》明五受五行，行是集諦，集諦斷故佛無心意，無心意故無五見受行，故能破外道五見受行。雖無受行，為調外道說三藏五門。如佛破長爪云：「汝見受不？汝有不受之見，還成於受。受即是苦，與他何異？而倚不受，憍慢輕他，起身口意行。行成名集，集招生死，何名實相？」長爪信伏，得法眼淨。伏諸外道，例皆如此。

The next single line, beginning with "Already without thought or mind", next praises the responsive mind. In "Already without thought or mind" and so forth: because he attained sweet dew, the inversions of views and craving as well as the four aggregates were all extinguished, which is termed 'without thought or mind'. Why? If there is thought and mind, there are mental inversions; inversions are the three kinds of feeling, and feeling is the three kinds of suffering—this is the truth of suffering. Formations are the volition mental factor of the aggregate of formations performing actions; action brings about birth and death—this is the truth of accumulation. When there is no mind, there is no feeling; when there is no feeling, there are no formations; when there are no formations, there is no karma; because there is no karma, there is no accumulation; when there is no accumulation, there is no suffering. If suffering and accumulation are extinguished, that is attaining sweet dew, cessation, and the accomplishment of the path of awakening. The Dàpǐn clarifies five kinds of feeling and five kinds of formations; formations are the truth of accumulation, and because the truth of accumulation is severed, the Buddha is without thought or mind; because he is without thought or mind, he is without the feeling and formations of the five views, and therefore can refute the feeling and formations of the five views of non-Buddhists. Although he has no feeling or formations, in order to tame non-Buddhists he expounds the five doors of the Tripiṭaka. For instance, when the Buddha refuted Dīrghanakha, he said: 'Do you accept (vedanā) views? If you have the view of non-acceptance, that in turn becomes acceptance. Acceptance is suffering—how is it any different from others? Yet relying on non-acceptance, you are arrogant and slight others, giving rise to bodily, verbal, and mental formations. When formations are completed, this is termed accumulation; accumulation brings about birth and death—how can this be termed the true reality?' Dīrghanakha submitted with faith and attained purity of the Dharma eye. The subduing of other non-Buddhists is in all cases like this.