維摩經義疏 5.7.3

5.7.3

言空色不二者，不言非空非色名為不二，但明空與色無二體，故云不二也。 色即是空者，標大乘空色不二也。 非色滅空者，簡異凡夫所見。 凡夫不達，謂色滅壞然後乃空，故今明非色滅然後空也。 色性自空者，簡異小乘義也。 如炎水自性空，不將四微分水大然後方空。 「明相菩薩曰：四種異、空種異為二。 四種性即是虛空性，如前際後際空故中際亦空。 若能如是知諸種性者，是為入不二法門」。 四種即是四大，空種謂空大也。 此五各有大力，故名為大。 是成眾生之因，稱之為種。 又即此五事，種別不同，名之為種了。 四種之有與空種不異，名入不二法門。 故云無三際者，空種無三際，四種即空，故亦無三也。 「妙意菩薩曰：眼、色為二。 若知眼性，於色不貪不恚不癡，是名寂滅。 如是耳聲、鼻香、舌味、身觸、意法為二，若知意性，於法不貪不恚不痴，是名寂滅。 安住其中，是為入不二法門」。 見眼色二，故起於三毒，如是好色起貪、惡色生恚、非好非惡則起無明。 若知根本空，不起三毒。 如四大成眼，則無一眼體。 一眼體無故，則云無四大，故知無眼。 以何見色起三毒邪？ 亦非作此觀色空無自性則無色矣。 「無盡意菩薩曰：布施、迴向一切智為二。 布施性即是迴向一切智性，如是持戒忍辱精進禪定智慧迴向一切智為二，智慧性即是迴向一切智性，於其中入一相者，是為入不二法門」。 布施為因、一切智為果，謂因果二故。 迴因向果，因果俱空，名為不二。 又轉因為果，名為不二。 如在菩薩心名波若，在佛心反成薩婆若，故無別兩種，則知不二。 「深慧菩薩曰：是空、是無相、是無作為二。 空即無相，無相即無作。 若空無相無作，則無心意識，於一解脫門即是三解脫門者，即是為入不二法門」。 破小乘人，謂三空為十六行是異體。 今約境智，三門俱是一體。 約境論不二者，唯一實相隨義分三，無別三體，故云不二。 約觀者，唯一正觀離三取著故，為三實無三體。 亦無心意識者，前盡緣，今息觀也。 「寂根菩薩曰：佛、法、眾為二。 佛即是法，法即是眾，是三寶皆無為相，與虛空等，一切法亦爾。 能隨此行者，是為入不二法門」。 此明一體三寶義，故不二也。 但一體三寶，三處辨之。 如一佛果上具三，覺義為佛、可軌名法、和義為僧，此通大小數論。 二者三寶通皆是空，亦通大小，但《毘曇》所無。 三者一體三寶，唯大乘有。 問：云何為一佛耶？ 答：《涅槃》經文不同。 若依涅槃義，則三寶皆以涅槃為體。 是以經云「菩薩思惟：云何三事與我一體？ 佛自釋言：我說三事，即大涅槃。 」故名一體。 若據佛性論三寶，三寶同以佛性為體，所以經云「如是三歸即是我性」。 若就真諦明三寶，三寶同用真諦為體，是以經云「若能觀三寶，常住同真諦」。 若就常義明三寶，同以常為體，故經云「我亦不說佛法眾僧無有差別，唯說常住差別耳」。 此並隨義說之，無相違背。 今此文明三寶無異體者，正就同一無為，故言不二。 「心無閡菩薩曰：身、身滅為二。 身即是身滅。 所以者何？ 見身實相者，不起見身及見滅身。 身與滅身無二無分別，於其中不驚不懼者，是為入不二法門」。 破小乘餘無餘涅槃二義。 身謂五陰身，身滅即涅槃也。 身本不生，今何所滅？ 不生不滅，故是不二。 不驚不懼者，小乘初聞曰驚，怪受斯理為懼。 諸法生時空生、滅時空滅，身存身亡亦何以異，而懷驚懼於其間哉？ 「上善菩薩曰：身口意業為二。 是三業皆無作相，身無作相即口無作相，口無作相即意無作相，是三業無作相即一切法無作相。 能如是隨無作慧者，是為入不二法門」。 或者謂三業各有造作，故名為異耳。 三業本空，同無作相，名為不二。 「福田菩薩曰：福行、罪行、不動行為二。

To speak of the non-duality of emptiness and form does not mean that neither emptiness nor form is termed non-dual, but only clarifies that emptiness and form have no dual substances, and therefore it is called non-dual. 'Form is emptiness' sets forth the Great Vehicle's non-duality of emptiness and form. 'Emptiness is not the extinction of form' distinguishes [this from] what ordinary people perceive. Ordinary people do not comprehend; they hold that form is extinguished and destroyed, and only then is it empty. Therefore it is now clarified that it is not after form is extinguished that it is empty. 'The nature of form is inherently empty' distinguishes [this from] the doctrine of the Lesser Vehicle. Just as the water in a mirage is by nature inherently empty, and does not require separating the four subtle components to take away the water element before it is empty. 'The bodhisattva Prabhāketu said: "The differentiation of the four elements and the differentiation of the space element are two. The nature of the four elements is the nature of space. Just as the prior limit and the posterior limit are empty, so too is the middle limit empty. To be able to know the nature of the elements in this manner is to enter the dharma door of non-duality."' The four kinds are the four great elements, and the space element refers to the great element of space. Because each of these five possesses great power, they are called 'great'. Being the causes that form sentient beings, they are designated 'seeds' [elements]. Moreover, with respect to these five matters, their kinds and distinctions are not the same, so they are designated 'seeds'. The existence of the four elements being not different from the space element is called entering the dharma door of non-duality. Therefore it says 'without three limits': the space element has no three limits, and since the four elements are identical to emptiness, they likewise have no three [limits]. 'The bodhisattva Mativiśeṣa said: "Eye and form are two. If one knows the nature of the eye, one is neither greedy, nor hostile, nor deluded regarding form; this is called quiescence. Likewise, ear and sound, nose and fragrance, tongue and taste, body and touch, mind and mental phenomena are two; if one knows the nature of the mind, one is neither greedy, nor hostile, nor deluded regarding mental phenomena; this is called quiescence. Abiding peacefully therein is to enter the dharma door of non-duality."' Seeing eye and form as two, one therefore generates the three poisons; thus, toward pleasing forms one generates greed, toward repulsive forms one produces hostility, and toward forms neither pleasing nor repulsive one gives rise to ignorance. If one knows the root is empty, one does not generate the three poisons. Just as the four great elements constitute the eye, there is no single substance of the eye. Because the single substance of the eye does not exist, it is therefore said that there are no four great elements; thus one knows there is no eye. With what would one see forms to generate the three poisons? Nor is it that by making this contemplation form becomes empty, for lacking self-nature, there is no form. 'The bodhisattva Akṣayamati said: "Giving and dedication toward omniscience are two. The nature of giving is the nature of dedication toward omniscience. Likewise, morality, patience, diligence, meditation, and wisdom, and their dedication toward omniscience are two; the nature of wisdom is the nature of dedication toward omniscience. Entering into the single mark among them is to enter the dharma door of non-duality."' Giving is the cause and omniscience is the fruit, meaning that cause and fruit are two. When dedicating cause toward fruit, both cause and fruit are empty; this is called non-duality. Moreover, turning cause into fruit is called non-duality. Just as when in the bodhisattva's mind it is called prajñā, while upon reaching the Buddha's mind it turns into sarvajñā; thus there are not two distinct kinds, and one knows they are non-dual. 'The bodhisattva Gambhīramati said: "Emptiness, signlessness, and wishlessness are two. Emptiness is signlessness, and signlessness is wishlessness. If there are emptiness, signlessness, and wishlessness, then there is no mind, intellect, or consciousness. Regarding one door of liberation to be the three doors of liberation is to enter the dharma door of non-duality."' This refutes the adherents of the Lesser Vehicle, who hold that the three emptinesses belong to the sixteen aspects of practice and have distinct substances. Now, in terms of object and cognition, the three doors are entirely of one substance. Discussing non-duality in terms of the object: there is only the single true mark, which is divided into three according to its meaning, having no three separate substances; hence it is called non-dual. In terms of contemplation: there is only the single right contemplation, which, because it is free from the three attachments, is termed three, yet truly has no three substances. 'There is also no mind, intellect, or consciousness': the former exhausts the cognitive objects, and this now puts an end to contemplation. 'The bodhisattva Śāntendriya said: "Buddha, Dharma, and Saṅgha are two. The Buddha is the Dharma, and the Dharma is the Saṅgha. These Three Jewels are all marked by the unconditioned, equal to space; all dharmas are likewise. To be able to practice in accordance with this is to enter the dharma door of non-duality."' This clarifies the doctrine of the Three Jewels of a single substance, and hence they are non-dual. Yet the Three Jewels of a single substance are distinguished in three places: First, as when the three are complete upon the single Buddha fruit: the sense of awakening is the Buddha, that which can serve as a model is called the Dharma, and the sense of harmony is the Saṅgha; this applies generally to both the Great and Lesser Vehicles and the Abhidharma. Second, the Three Jewels are all universally empty; this also applies generally to both the Great and Lesser Vehicles, but is not found in the Abhidharma. Third, the Three Jewels of a single substance exists only in the Great Vehicle. Question: What is meant by the single Buddha? Answer: The text of the Mahāparinirvāṇa Sūtra is varied. If based on the meaning of nirvāṇa, the Three Jewels all take nirvāṇa as their substance. Thus the sūtra says: 'The bodhisattva contemplated: "How are the three matters of a single substance with me?" The Buddha himself explained: "I declare that the three matters are the Great Nirvāṇa."' Hence they are called of a single substance. If discussing the Three Jewels based on Buddha-nature, the Three Jewels alike take Buddha-nature as their substance; therefore the sūtra says: 'Such three refuges are my nature.' If clarifying the Three Jewels in terms of the ultimate truth, the Three Jewels alike use the ultimate truth as their substance; thus the sūtra says: 'If one can contemplate the Three Jewels, they are permanently abiding and identical to the ultimate truth.' If clarifying the Three Jewels in terms of permanence, they alike take permanence as their substance; hence the sūtra says: 'Nor do I declare that there is no distinction among the Buddha, the Dharma, and the Saṅgha; I declare only that they are distinguished by being permanently abiding.' These are all spoken in accordance with specific meanings without mutual contradiction. Now, this passage's clarification that the Three Jewels have no different substances is precisely based on their sharing the same unconditioned nature; therefore they are called non-dual. 'The bodhisattva Apratihata-citta said: "Body and the destruction of the body are two. The body is the destruction of the body. Why is this? One who sees the true mark of the body does not give rise to seeing the body or seeing the destruction of the body. The body and the destruction of the body are without duality and without discrimination; not being startled and not being terrified therein is to enter the dharma door of non-duality."' This refutes the Lesser Vehicle's two doctrines of nirvāṇa with remainder and without remainder. 'Body' refers to the body of the five aggregates, and 'destruction of the body' is nirvāṇa. The body is inherently unborn; what is there now to be destroyed? Being unborn and unceasing, they are therefore non-dual. 'Not being startled and not being terrified': upon first hearing this, Lesser Vehicle adherents are startled; wondering at and enduring this principle, they become terrified. When dharmas arise, emptiness arises; when they cease, emptiness ceases. How could the existence of the body and the demise of the body be different, such that one would harbor startle and fear therein? 'The bodhisattva Suviśuddha said: "Physical, verbal, and mental karma are two. These three karmas are all marked by non-action. The mark of non-action of the body is the mark of non-action of speech; the mark of non-action of speech is the mark of non-action of mind. The mark of non-action of these three karmas is the mark of non-action of all dharmas. To be able to accord with such wisdom of non-action is to enter the dharma door of non-duality."' Some may think that the three karmas each have their own activities, and hence call them different. The three karmas are fundamentally empty and share the mark of non-action; this is called non-duality. 'The bodhisattva Puṇyakṣetra said: "Meritorious action, non-meritorious action, and unshakeable action are two."