維摩經義疏 3.3.4

3.3.4

Although phenomena are quiescent, people merely grasp at characteristics and consider them to exist, asserting that it is not so; therefore they must be eliminated, which is why it says 'because it extinguishes all characteristics.' This is the beginning of the emptiness of phenomena; therefore the primary principles of delusion and awakening are briefly adduced. 'Phenomena are free from characteristics, because there is no cognitive object.' The manifold differing forms are characteristics; these characteristics are the cognitive objects of the mind. Since phenomena lack characteristics, the mind has no cognitive object. 'Phenomena have no designations, because language is cut off.' The preceding explained the cessation of mental activities; this clarifies the cutting off of language. Names arise from words; when words are cut off, there are no names. 'Phenomena admit of no exposition, because they are free from coarse and subtle thought.' Coarse and subtle thoughts are the root of speech; since there are no coarse or subtle thoughts, speech has no basis from which to arise. Maudgalyāyana activated coarse and subtle thoughts in his mind to preach the Dharma to beings; hence he was again admonished. 'Phenomena have no form or appearance, because they are like empty space. Phenomena are free from conceptual proliferation, because they are ultimately empty. Phenomena have no "belonging to self," because they are free from what belongs to self.' What belongs to self is of two kinds: first, the intimate, referring to the five aggregates; second, the distant, which is vases and robes. 'Phenomena are without discrimination, because they are free from the consciousnesses.' Discrimination arises in consciousness; because they are free from the consciousnesses, there is no discrimination. 'Phenomena have no comparison, because there is no mutual dependence.' Phenomena arise in mutual dependence, just as long and short are mutually compared and formed. 'No mutual dependence' is as the Śataka-śāstra states: 'Long does not reside in long, because it is long by virtue of short; nor does it reside in short, because they are mutually contrary. Nor can it reside in the combination of long and short, because that entails two errors.' Since there is neither long nor short, upon what could there be dependence? 'Phenomena do not belong to causes and do not reside in conditions.' The terms 'cause' and 'condition' have unfixed meanings. There is the direct seed capable of generating, which is the cause; and water and soil, which are distant and assist in sprouting, which are the conditions. There is also that which originally lacks the entity of the result, which is distinguished by relying on a cause; or that whose component is already present, which arises by depending on conditions; hence both mutually possess the two meanings of existence and non-existence. A seed receives the two names of cause and condition: the cause is intimate and thus difficult to comprehend; the condition is distant and thus easy to understand. Now what is easy explains what is difficult. Because the cause is intimate, it is said to 'belong to'; because the condition is distant, it is said to 'reside in.' 'Phenomena are identical to the Dharma-nature, for they enter all phenomena. Phenomena follow Thusness, for there is nothing they follow. Phenomena abide in the limit of reality, for the various extremes do not move them.' Dharma-nature, Thusness, and the limit of reality—these three are all different names for the true mark. True, real, and unchanging is called Thusness; being the essential nature of all things is called Dharma-nature; exhausting their boundaries is called the limit of reality. When one first perceives the reality of phenomena, it is like seeing a tree from afar and knowing with certainty that it is a tree; this is called Thusness. Seeing phenomena still more deeply is like seeing a tree up close and knowing what kind of tree it is; this is called Dharma-nature. Fully knowing the count of the tree's roots, trunk, branches, and leaves is called the limit of reality. These three were never not the tree; they differ only by virtue of perception. 'Entering all phenomena'—among the myriad characteristics of all phenomena, who can completely enter all phenomena? It is only the Dharma-nature! 'The various extremes do not move them' means that the extremes of existence and non-existence cannot move the limit of reality. Another explanation is that 'extremes' is another name for 'limit.' Since phenomena abide in the limit of reality, the extremes no longer move. 'Phenomena have no agitation, because they do not rely on the six sense objects.' Sentient desires rely on the six sense objects, and thus there is the agitation of rushing about. Phenomena are originally without reliance, and thus they have no agitation. 'Phenomena have no coming or going, because they constantly do not abide.' If phenomena were to abide momentarily and pass through the three times, there would be coming and going. Phenomena do not abide even momentarily; hence there is no coming or going. 'Phenomena accord with emptiness, conform to the signless, and correspond to the wishless. Phenomena are free from good and bad; phenomena have no increase or decrease; phenomena have no arising or ceasing; phenomena have nowhere to return; phenomena transcend the eye, ear, nose, tongue, body, and mind; phenomena have neither high nor low; phenomena permanently abide and are immovable; phenomena are free from all contemplative practices. O Great Maudgalyāyana! The characteristics of phenomena being thus, how could they be expounded?' If mental contemplation cannot reach them, how much less could speech? 'One who expounds the Dharma has nothing to expound and nothing to indicate; one who listens to the Dharma has nothing to hear and nothing to attain.' This second [part] demonstrates the method of listening and expounding, in order to instruct Maudgalyāyana and the householders. Preaching the Dharma to show it to others is called 'expounding and indicating.' Yet stating that there is 'nothing to expound and nothing to indicate' means that though one speaks all day, one has never spoken. Beginning by hearing the Dharma and ultimately having attainment—yet stating that there is 'nothing to hear and nothing to attain' means that though one listens all day, there is nothing heard. 'Just as an illusory person expounds the Dharma to illusory beings, one should establish this intent and expound the Dharma.' Although Jingming proclaimed that the Dharma cannot be expounded, he still expounds this ineffable [Dharma]; hence it is now clarified that what is expounded is merely expounded as an illusion. 'One should understand whether the capacities of sentient beings are sharp or dull.' This third [part] indicates his lack of knowing the capacities of beings. The householders should have heard the teaching of emptiness, but Maudgalyāyana preached phenomena of existence to them, which was due to his not yet understanding the capacities of sentient beings. Moreover, although the Mahāyāna Dharma was explained above, one ought to examine the capacities of beings skillfully; one may confer teachings according to whether they are broad or narrow, and must not expound the great Dharma exclusively. 'Be skillful in knowledge and vision, without hindrance.' This fourth [part] clarifies being skillful in knowledge and vision. That Maudgalyāyana preached the small and did not illuminate the great was truly because he was not yet skillful in knowledge and vision. 'With great compassion, praise the Mahāyāna, be mindful of repaying the Buddha's kindness, do not sever the Three Jewels, and only then expound the Dharma.' This fifth [part] explains the primary intention in expounding the Dharma. Whenever one wishes to expound the Dharma, one must accomplish these four attitudes of mind: first, establish a mind of great compassion; second, praise the Mahāyāna; third, be mindful of repaying the Buddha's kindness; fourth, do not sever the Three Jewels. If one praises the Hīnayāna, rescuing from minor suffering, this is called small compassion. If one praises the Mahāyāna, capable of uprooting great suffering, it is termed great compassion; therefore it says 'with a mind of great compassion, praise the Mahāyāna.' Once one praises the Mahāyāna, one will surely continue the teacher's lineage; hence the Three Jewels are not severed, which is called repaying the Buddha's kindness. If one expounds the Hīnayāna, one severs the lineage of the Three Jewels, which is called having no gratitude. 'When Vimalakīrti expounded this Dharma, eight hundred householders gave rise to the aspiration for anuttarā samyaksaṃbodhi.' This third [part] clarifies the assembly at that time giving rise to the aspiration. Since Jingming praised the great and admonished the small, conforming to principle and answering their capacities, the assembly at that time received benefit. 'I do not possess this eloquence.' This fourth [part] is Maudgalyāyana acknowledging defeat. 'Therefore, I am not competent to go there and inquire after his illness.' Incompetence has three parts; stating and explaining it are already finished, and now it is concluded.