維摩經略疏 4.56

4.56

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.