維摩經略疏 4.53

4.53

As for "Dharma is without a lifespan, because it is free from birth and death": first, understanding in terms of principle: the mind and all dharmas are themselves the dharma-nature; how could the dharma-nature possess a false retribution of lifespan? If there is no lifespan, there is no birth and death; hence it says "free from birth and death." Second, [in terms of] real wisdom: dharmas are themselves the dharma-nature; completely knowing it in this way, one does not see a lifespan, and attains freedom from birth and death. Third, expedient means and the three liberations are likewise treated by analogy with the previous. As for "Dharma is without a person, because the front and rear limits are severed": if understood in terms of phenomena, the front limit is birth and death, and the rear limit is nirvāṇa. In terms of principle: the mind and all dharmas are themselves the dharma-nature; how could there be a front and rear of birth and death and nirvāṇa? If the dharma-nature is not two dharmas, it is the Middle Way buddha-nature; how could there be front and rear? Thus fundamental nonexistence is designated as "severed." Next, in terms of real wisdom: precisely because of ignorance and lack of understanding, one falsely conceives them to exist. If one embodies dharmas as the dharma-nature, it is not like the birth and death of ordinary persons, nor is it like the nirvāṇa of the two vehicles; hence it says "the front and rear limits are severed." Third, expedient wisdom up to the three liberations are the same as before.