維摩經略疏 4.57

4.57

As for 'the Dharma accords with emptiness, complies with signlessness, and corresponds to wishlessness': in the śrāvaka sūtras, the three samādhis are explained in terms of the sixteen aspects. In the Mahāyāna teaching, the meaning is explained as identically taking true reality as their object, according with adaptive transformation. Although the three names differ, they share the identical true reality. In terms of understanding the principle, regarding the three samādhis, as the Siyi says: 'All sentient beings are simply the concentration of cessation'; there are no threefold distinctions. Some explain the three samādhis in terms of real wisdom, which clarifies the meaning by returning to the essence. Some discuss the three samādhis in terms of functional application: although complying with signs and having activity, inwardly one does not contravene the real Dharma; these are the three kinds of liberation, by analogy with the above. As for 'the Dharma is free from beauty and ugliness': in terms of understanding the principle, mind and all phenomena are simply the Dharma-nature, having neither the beauty of nirvāṇa nor the ugliness of saṃsāra. In terms of real wisdom, penetrating the Dharma-nature, there is no beauty or ugliness, leaving behind the distinction between saṃsāra being loathsome and nirvāṇa being desirable. Third, when principle and wisdom unite, up to the three liberations, by analogy with the above. As for 'the Dharma has no increase or decrease': mind and all phenomena are simply the Dharma-nature, having neither the increase of saṃsāra nor the decrease of nirvāṇa. Real wisdom and the union of principle and wisdom forming the three liberations are similar to the preceding. As for 'the Dharma has no arising or ceasing': mind and all phenomena are simply the Dharma-nature, originally unarisen and presently unceasing. As for 'the Dharma has nowhere to return': mind and all phenomena are simply the Dharma-nature; where else could it return? As for 'the Dharma transcends eye, ear, nose, tongue, body, and mind': mind and all phenomena are simply the Dharma-nature, transcending the deluded six faculties because it is not subsumed under the faculties. As for 'the Dharma has no high or low': mind and all phenomena are simply the Dharma-nature; it does not even have the height of sarvākārajñatā and nirvāṇa, how much less could it have the lowness of afflictions and saṃsāra? As for 'the Dharma is constantly abiding and unmoving': mind and all phenomena are simply the Dharma-nature, constant and without alteration, hence called 'unmoving'. As for 'the Dharma is free from all contemplative practice': mind and all phenomena are simply the Dharma-nature, inherently without contemplative practice, because its self-nature is free [from it]. From 'no arising or ceasing' onward, the following six lines should all be understood in terms of real wisdom and the union of principle and wisdom forming expedient wisdom as the meaning of the three liberations, known by analogy with the above.