維摩經略疏 7.99

7.99

「法無至法也」，三、四審別呵滅諦。「法無取捨」者，實諦真滅，本無取捨。而凡夫取世諦、捨涅槃，故有界內生死，不得真滅。二乘取真諦、捨世諦，即受變易生死，亦非真滅。由取捨故，不見中道，非真求法。「法無處所」者，此明滅諦，即是有餘無餘二乘行人歸心之處。若著滅諦涅槃之處，即有無為煩惱生死，非真滅諦，非求法也。「法名無相」者，呵取滅諦無相涅槃。何者？凡夫取世間相生於六識，故有界內生死，不名為滅。聲聞取滅諦相，即有七識名隨相生識，則有界外生死，非真滅諦、非求法也。「法不可住」者，是呵住滅諦。何者？凡夫住俗，分段不滅。二乘住真，即有變易，豈得真滅。以住真諦有餘無餘，不見佛性，非大涅槃究竟寂滅，豈是真求法也。

From "Dharma has no" up to "Dharma," third, are four examinations specifically rebuking the truth of cessation. In "Dharma has no grasping or abandoning": in the true cessation of the real truth, there is fundamentally no grasping or abandoning. Yet ordinary persons grasp conventional truth and abandon nirvāṇa, hence they have birth and death within the realm and do not attain true cessation. The two vehicles grasp the ultimate truth and abandon the conventional truth, and thus incur transformative birth and death, which is likewise not true cessation. Because of grasping and abandoning, they do not see the Middle Way and do not truly seek the Dharma. In "Dharma has no fixed location": this clarifies that the truth of cessation is the place to which the practitioners of the two vehicles of remainder and non-remainder turn their minds. If one clings to the place of the nirvāṇa of the truth of cessation, then there is unconditioned defilement and birth and death, which is not the true truth of cessation and is not seeking the Dharma. In "Dharma is called signless": this rebukes grasping the signless nirvāṇa of the truth of cessation. Why? Ordinary persons grasp worldly signs, producing the six consciousnesses, and hence there is birth and death within the realm, which is not called cessation. Śrāvakas grasp the sign of the truth of cessation, so that there is the seventh consciousness called the consciousness that arises conforming to signs, resulting in birth and death beyond the realm; this is not the true truth of cessation, nor is it seeking the Dharma. In "Dharma cannot be dwelled in": this rebukes dwelling in the truth of cessation. Why? Ordinary persons dwell in the conventional, and their fragmented [birth and death] are not extinguished. The two vehicles dwell in the ultimate, and thus have transformative change; how could they attain true cessation? Because they dwell in the ultimate truth of remainder and non-remainder, they do not see the buddha-nature, which is not the ultimate quiescence of Great Nirvāṇa; how could this be truly seeking the Dharma?