[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 4.56 # 維摩經略疏 4.56 維摩經略疏 4.56 - **Language:** Classical Chinese ### [4.56](https://indike.org/pramana/in.bauddha.taisho.1778.4.56) 約實慧者，通達法性更無法可比，相待之惑自然而滅。三理智合，方便無滯乃至成三脫，可知。今以無待對平等空者，相待之惑既細，乃至平等之理猶有所存。若能絕待，即無待不待，故平等法亦是空也。但三藏明平等空只是偏真，待何由絕？今明法性無比、智障心滅乃是真絕待義。「法不屬因，不在緣故」者，理解，心及諸法即是法性，本非六因不在四緣，亦非十二因緣流轉。但六因有所作因、四緣有增上緣，與相待意同，故屬平等空之所破。實慧者，若了法性非六因四緣及十二因緣，例皆悉滅。三理智合乃至三脫，可知。「法同法性，入諸法故」者，理解，心及諸法即是法性，故言同也。一切法中悉有安樂性，一法入一切法、一切法入一法，故云入諸法也。實慧者，通達法性即是智慧，入一切法無非法性。三理智合乃至三脫，可知。「法隨於如，無所隨故」者，理解，心及諸法即是法性，法不乖如，故言法隨於如。法即法性、法性即如，無能所之異，故言無所隨也。實慧者，通達法性如如不異，即不見有能觀之智而異於如，故云無所隨也。三理智合乃至三脫，可知。「法住實際，諸邊不動故」者，理解，心及諸法即是法性，法性即是實際異名。若法依法性即住實際，實際非邊，故無四邊二邊之動。約實慧者，其能通達住實際者，不為四邊二邊邪見所動。三理智合乃至三脫，可知。「法無動搖，不依六塵故」者，理解，心及諸法即是法性，不依六塵。實慧者，若達法性即六根永淨，不染六塵。三理智合乃至三脫，可知。「法無去來，常不住故」者，約理解，心及諸法即是法性，無來無去則無所住。實慧者，通達法性無去無來，即不住生死涅槃。三理智合乃至三脫，可知。 > In terms of real wisdom, one thoroughly realizes the Dharma-nature so that there is no further phenomenon to be compared with it, and the confusion of relative comparison ceases spontaneously. Third, when principle and wisdom unite, expedient means are unobstructed, up to the realization of the three liberations, as can be understood. Now, matching 'non-relativity' against 'equanimous emptiness': since the delusion of relative comparison is subtle, there is still something remaining even up to the principle of equanimity. If one can transcend all relativity, then there is neither non-relativity nor relativity; therefore, equanimous phenomena are also empty. But the Tripiṭaka's explanation of equanimous emptiness is merely one-sided truth; how could relativity ever be transcended thereby? Here it is explained that the Dharma-nature is incomparable, and that the mind with cognitive hindrances ceases—this is the true meaning of transcending relativity. As for 'the Dharma does not belong to causes and does not reside in conditions': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature, inherently not belonging to the six causes, not residing in the four conditions, nor cycling through the twelve links of dependent origination. Yet among the six causes there is the acting cause (kāraṇa-hetu), and among the four conditions there is the sovereign condition (adhipati-pratyaya); these share the meaning of relativity, and thus fall under what is refuted by equanimous emptiness. In terms of real wisdom, if one comprehends that the Dharma-nature is not the six causes, four conditions, or twelve links of dependent origination, they are all completely extinguished in the same manner. Third, when principle and wisdom unite, up to the three liberations, this can be understood. As for 'the Dharma is identical with the Dharma-nature, entering into all phenomena': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature, hence it is said to be 'identical'. Within all phenomena there is the nature of peace and bliss; one phenomenon enters into all phenomena, and all phenomena enter into one phenomenon, hence it is said to 'enter into all phenomena'. In terms of real wisdom, penetrating the Dharma-nature is itself wisdom; entering all phenomena, there is nothing that is not the Dharma-nature. Third, when principle and wisdom unite, up to the three liberations, this can be understood. As for 'the Dharma accords with Thusness, having nothing to accord with': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature; phenomena do not deviate from Thusness, hence it is said that 'the Dharma accords with Thusness'. Phenomena are simply the Dharma-nature, and the Dharma-nature is simply Thusness, without distinction of subject and object; hence it is said to 'have nothing to accord with'. In terms of real wisdom, penetrating the Dharma-nature as Thusness without distinction, one sees no subject wisdom of contemplation distinct from Thusness; hence it is said to 'have nothing to accord with'. Third, when principle and wisdom unite, up to the three liberations, this can be understood. As for 'the Dharma abides in the reality-limit, unmoving amid all extremes': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature, and 'Dharma-nature' is an alternate name for the 'reality-limit'. If phenomena rely on the Dharma-nature, they abide in the reality-limit; the reality-limit is not an extreme, hence there is no movement of the four extremes or the two extremes. In terms of real wisdom, one who can penetrate and abide in the reality-limit is not moved by the wrong views of the four extremes or the two extremes. Third, when principle and wisdom unite, up to the three liberations, this can be understood. As for 'the Dharma has no wavering, because it does not rely on the six dusts': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature, not relying on the six dusts. In terms of real wisdom, if one penetrates the Dharma-nature, the six sense faculties are eternally pure and untainted by the six dusts. Third, when principle and wisdom unite, up to the three liberations, this can be understood. As for 'the Dharma has no coming or going, constantly not abiding': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature; without coming or going, there is nowhere to abide. In terms of real wisdom, penetrating that the Dharma-nature has no going and no coming, one does not abide in saṃsāra or nirvāṇa. Third, when principle and wisdom unite, up to the three liberations, this can be understood. > — English (machine translation) (machine translation) - [Previous: 4.55](https://indike.org/pramana/in.bauddha.taisho.1778.4.55) - [Next: 4.57](https://indike.org/pramana/in.bauddha.taisho.1778.4.57) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1778.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.4.56) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.4.56](https://indike.org/pramana/in.bauddha.taisho.1778.4.56) · Pramāṇa