維摩經略疏 4.54

4.54

「法常」下次八番，明體法入法空。「法常寂然，滅諸相故」者，若約理解，心及諸法即是法性，名常寂然，即大涅槃，不可復滅。而言滅諸相者，法性之理本無起相，此約性滅，故言滅也。若約實慧者，體達寂然之理，則妄想諸相自然滅也。三約方便乃至三脫，如前。「法離於相，無所緣故」者，若約理解，心及諸法即是法性，本無十相，故言離相。若無相境，不為妄念智識所緣。約實慧者，若了知法性自性離相，則妄念自息，無所緣念。三理智合則有方便乃至三脫，如前。「法無名字，言語斷故」者，若約理解，心及諸法即是法性，本不可說，名言語斷。約實慧者，了達法性理即無言說，故名言語斷也。三理智合則有方便乃至成三脫，類前。「法無有說，離覺觀」者，若約理解，心及諸法即是法性，本來無說，何有覺觀？若約實慧，達法性無說，則攀緣覺觀任運不起，故言離也。三理智合乃至三脫，可知。「法無形相，如虛空故」者，約理解，心及諸法即是法性，無形無質無有相貌，不可分別猶如虛空。若約實慧，通達法性不見相貌，心如虛空。三理智合乃至三脫，可知。「法無戲論，畢竟空故」者，約理解，心及諸法即是法性，本無愛見，戲論之法畢竟空也。若實慧者，達法性無戲論，即畢竟空寂。三理智合成三脫，可知。「法無有我離我所」者，理解，心及諸法即是法性，本來無我何有我所？自性離故。若實慧者，了達法性無我，即離一切所有愛著。三理智合乃至三脫，比前。「法無分別，離諸識故」者，理解，心及諸法即是法性，本無分別，性非六七八識故也。約實慧者，達法性無分別理，即離諸識生死緣起。三理智合乃至三脫，可知。「法無」下，三、七番及諸句，似平等空及法空也。「法無有比，無相待」者，約理明，心及諸法即是法性，如《大品》云「菩薩行般若時，不見出法性外有法。」既其無法，何所比並？即是絕待。

From "Dharma is constantly tranquil..." downward, the next eight iterations explain embodying dharmas to enter the emptiness of dharmas. As for "Dharma is constantly tranquil, because it extinguishes all characteristics": if understood in terms of principle, the mind and all dharmas are themselves the dharma-nature, called constantly tranquil; this is great nirvāṇa, which cannot be extinguished again. Yet speaking of "extinguishing all characteristics": the principle of dharma-nature fundamentally has no characteristics arising; this refers to essential extinction, hence it says "extinguishes." If in terms of real wisdom: fully realizing the tranquil principle, the various characteristics of false conceptualization are naturally extinguished. Third, in terms of expedient means up to the three liberations, it is as before. As for "Dharma is free from characteristics, because there is nothing to be conditioned": if understood in terms of principle, the mind and all dharmas are themselves the dharma-nature, fundamentally lacking the ten characteristics; hence it says "free from characteristics." If an object is without characteristics, it is not conditioned by falsely conceptualizing cognitions. In terms of real wisdom: if one completely knows that dharma-nature is inherently free from characteristics, false thoughts naturally cease, and there is nothing conditioned in thought. Third, when principle and wisdom merge, there is expedient means up to the three liberations, as before. As for "Dharma is without name, because speech is severed": if understood in terms of principle, the mind and all dharmas are themselves the dharma-nature, fundamentally ineffable; this is called speech being severed. In terms of real wisdom: fully understanding that the principle of dharma-nature is without speech, it is called speech being severed. Third, when principle and wisdom merge, there is expedient means up to the three liberations, by analogy with the previous. As for "Dharma is without exposition, being free from initial and sustained thought": if understood in terms of principle, the mind and all dharmas are themselves the dharma-nature, fundamentally without exposition; how could there be initial and sustained thought? If in terms of real wisdom, realizing that dharma-nature is without exposition, initial and sustained thoughts that grasp conditions spontaneously do not arise; hence it says "free." Third, principle and wisdom merging up to the three liberations can be known. As for "Dharma is without form or characteristic, because it is like empty space": in terms of understanding principle, the mind and all dharmas are themselves the dharma-nature, without form, substance, or appearance, indivisible like empty space. If in terms of real wisdom, penetrating the dharma-nature one sees no appearance, and the mind is like empty space. Third, principle and wisdom merging up to the three liberations can be known. As for "Dharma is without proliferation, because it is ultimately empty": in terms of understanding principle, the mind and all dharmas are themselves the dharma-nature, fundamentally without craving and views; dharmas of proliferation are ultimately empty. If in terms of real wisdom, realizing that dharma-nature is without proliferation, it is ultimately empty and tranquil. Third, principle and wisdom merging to form the three liberations can be known. As for "Dharma is without self, being free from what belongs to self": understanding in terms of principle, the mind and all dharmas are themselves the dharma-nature, fundamentally without self—how could there be what belongs to self? Because it is inherently free. If in terms of real wisdom, fully understanding that dharma-nature is without self, one is freed from all attachment to possessions. Third, principle and wisdom merging up to the three liberations is comparable to the previous. As for "Dharma is without discrimination, because it is free from the consciousnesses": understanding in terms of principle, the mind and all dharmas are themselves the dharma-nature, fundamentally without discrimination, for its nature is not the sixth, seventh, or eighth consciousnesses. In terms of real wisdom: realizing the principle that dharma-nature is without discrimination, one is freed from the conditioned arising of birth and death of the various consciousnesses. Third, principle and wisdom merging up to the three liberations can be known. From "Dharma is without..." downward, third, seven iterations and various phrases resemble equal emptiness and the emptiness of dharmas. As for "Dharma is without comparison, having no counterpart": explaining in terms of principle, the mind and all dharmas are themselves the dharma-nature; as the Dàpǐn states: "When a bodhisattva practices prajñā, they do not see any dharma existing outside of dharma-nature." Since there is no dharma, what could be compared with it? This is precisely absolute transcendence.