維摩經義疏 2.4.2

2.4.2

Therefore, it says: '[His] exposition of Dharma is neither existent nor non-existent.' Master Zhao also said: 'Moreover, because of existence there is non-existence; if there is no existence, what is there to be non-existent? Because of non-existence there is existence; if there is no non-existence, what is there to be existent? Thus, self-existence is not existence, and self-non-existence is not non-existence; this is the correct teaching of the Dharma King.' Examining Zhao's intention: the former explains the neither-existence-nor-non-existence in terms of the two truths, while the latter single [line] universally obliterates both the ultimate and the conventional [truths]. Jizang states that if we interpret this passage in terms of refuting errors: the Sāṃkhya adheres to the effect definitively existing within the cause; the Vaiśeṣika adheres to the effect not existing within the cause; the *Abhidharma* clarifies that the three times are truly existent; the *Tattvasiddhi-śāstra* discerns that the three times are truly non-existent. Such internal and external [teachings] are both not the correct teaching. What the Tathāgata expounds is free from this existence and non-existence; therefore it says: '[His] exposition of Dharma is neither existent nor non-existent; through causes and conditions all phenomena arise.' Being already free from definitive existence and non-existence, it is precisely arising through causes and conditions. Free from definitive existence and non-existence is called refuting the heterodox; arising through causes and conditions is called revealing the correct. The wording is concise and the meaning complete. 'There is no self, no agent, and no experiencer, yet wholesome and unwholesome karma are also not destroyed.' The preceding [line] explained neither-existence-nor-non-existence solely in terms of phenomena; this [line] jointly discerns neither-existence-nor-non-existence in terms of persons and phenomena. Because there is no self or person, it is therefore not existent; yet because causes and effects are not lost, it is therefore not non-existent. Question: If there is no real self or person, there are also no causes and effects of a fixed nature. Since there are causes and effects of causes and conditions, there are also nominally designated selves and persons. If they exist, both exist; if they are non-existent, both are non-existent. Why now is there no person, yet there are phenomena? Answer: It is indeed as you ask. However, now, to refute annihilationism and eternalism and reveal the Middle Way, [the text] therefore explains that there is no person yet there are phenomena. Why is this? Because there is no person, it refutes their definitive permanence; because there are phenomena, it is not annihilation. Therefore, being far removed from the two extremes, it is called the Middle Way. Question: Self, agent, and experiencer—how do these three differ? Answer: The self is the master of true control; this is the essence. Being able to create the causes of good and evil, and experiencing the retributions of misfortune and fortune—these two are the functions. Therefore they differ. 'First, at the tree of awakening, by [spiritual] power he subdued Māra.' This is the second: praising [him] in terms of the ocean of Dharma. From above up to this point, it praised the Buddha expounding the great Dharma in the Āmrapālī Grove. From here downward, it retrospectively recounts his past teaching of the Hīnayāna. If spoken in proper sequence, it should first recount the small and afterward describe the great; but based on praising what was immediately present, it first treats the great and next the small. Question: Why praise the small? Answer: It intends to show that the gate of the Way has never been large or small; because the Tathāgata adapts to the conditions of the small and the large, there are expedients of the small and the large. Second, this text is not necessarily about the small; rather, because Ratnākara praises comprehensively from beginning to end, this chapter therefore appears. What is restrained by the power of the Way cannot be rivaled by the armies of Māra; therefore it says, 'First, at the tree of awakening, by [spiritual] power he subdued Māra.' 'Attaining the nectar of cessation, the Way of awakening was accomplished.' The preceding clarified subduing Māra; this discerns attaining Buddhahood. The dharma of quiescent cessation is compared to nectar (amṛta); because he attained this dharma, the Way of great awakening was accomplished. 'He is already without mind or thought, without sensation or volition, yet utterly subdues all non-Buddhists.' Jizang once saw the commentary of Sengrui, which recounted Master [Kumāra]jīva's view, saying: 'This line should be before subduing Māra. When he first went forth from household life, he received teachings from non-Buddhists and practiced various austerities. At that time, he had no mind seeking the Way, nor intention of receiving teachings; wishing to demonstrate that difficult practices could subdue all non-Buddhists, it therefore says, "being without mind or thought, without sensation or volition." Afterward, he subdued the hosts of Māra, accomplished right awakening, turned the wheel of Dharma, and manifested the Three Jewels; this is the proper sequence. That it is listed afterward is merely because after he accomplished Buddhahood, once his right awakening was manifested, then his previous austerities were shown and the meaning of subduing the heterodox became clear.' Someone said: Being without mind means having no aggregate of consciousness. Being without sensation or volition means having no minds of sensation, conception, or volition. Subduing by being without mind, there is therefore nothing he does not subdue. 'He turned the wheel of Dharma thrice in the great trichiliocosm.' Turning it thrice means: First, the demonstration turn, namely: 'This is suffering; this is origination; this is cessation; this is the path.' Second, the exhortation turn: 'Suffering should be known; origination should be abandoned; cessation should be realized; the path should be cultivated.' Third, the verification turn: 'Suffering I have already known, and do not need to know again; origination I have already abandoned, and do not need to abandon again; cessation I have already realized, and do not need to realize again; the path I have already cultivated, and do not need to cultivate again.' One turning gives rise to the four minds of eye, knowledge, clarity, and awakening; three turnings give rise to twelve minds, called the Dharma wheel of twelve aspects. According to the Abhidharma doctrine, this corresponds to persons of three faculties, hence there are twelve aspects. According to the *Tattvasiddhi* masters: the first turn gives rise to wisdom from hearing; the next turn gives rise to wisdom from reflection; the third turn gives rise to wisdom from cultivation. 'That wheel is originally ever-pure.' Although turned thrice at the beginning in the Deer Park, in reality nothing was turned; therefore it says 'ever-pure.' Master [Seng]rui said: 'The Dharma wheel is untainted and signless; its essence neither increases nor decreases. When there is a Buddha, it turns; when there is no Buddha, it falls into disuse. Its application or abandonment rests with humans, yet its nature and signs are not different.' 'Gods and humans attaining the Way are the witness of this.' 'Gods' refers to the Yama devaputra and the eighty thousand devas. 'Humans' refers to the five persons including Kauṇḍinya, who, upon hearing the turning of the wheel of Dharma, realized the initial path. Jizang relies on the *Vibhāṣā*: among the five persons, only Kauṇḍinya alone realized the initial path; the remaining four persons at that time abided in the four wholesome roots, and only reached the Way at the beginning of summer, whereupon the Three Jewels appeared in the world. Awakening having been accomplished is the Buddha jewel. The wheel of Dharma having been turned is the Dharma jewel. The five persons going forth and attaining the Way is the Saṅgha jewel. Thereupon speaks of its beginning. 'With this sublime Dharma he rescues all living beings; once received, they do not regress, ever tranquil.' The preceding discerned gods and humans becoming noble ones; this line differentiates them from non-Buddhists. Among the ninety-six varieties [of non-Buddhists], the highest in their path can also sever fetters and be born in the formless heavens; but their path is not true, and in the end they must fall back into the three paths [of suffering]. The Buddha, by means of the sublime Dharma of the Four Truths, rescues living beings of the three vehicles; none who have received it ever fall back into saṃsāra, hence it says 'once received, they do not regress.' Eternally perfected in the unconditioned, they are ever tranquil. 'The Great King of Physicians who delivers from old age, sickness, and death.' The abyss of old age, sickness, and death is deep and vast, difficult to cross; only the Buddha can cause both others and oneself to cross over, hence he is called the Great King of Physicians. 'One should pay homage to the ocean of Dharma, whose virtue is boundless.' The wheel of Dharma is deep and vast, compared to an ocean; its moistening flow has no boundary, which is called boundless virtue. Having completed this single praise, he therefore again speaks of homage. 'Unshaken by blame or praise, like Sumeru.' This is the third: the praise of the king of mountains. Since he dwells in the world expounding the Dharma, there must be the eight winds; therefore, drawing upon the preceding text, this praise arises.