維摩經疏卷第三．第六 3.13

3.13

From "Dharma is ever quiescent" onward, next are six clauses explaining dharma-nairātmya. The first two are free from marks; the next two are free from names; next is one clause that concludes the preceding freedom from marks; the final clause concludes the preceding freedom from names. Among the first two clauses, the former directly clarifies freedom from marks, while the latter dispels mental conditions, establishing the preceding freedom from marks. In the first clause, regarding "Dharma is ever quiescent," [Hui]yuan says: "Because the true nature is unmoving, it is called 'quiescent.' 'Extinguishing all marks' eliminates the marks that obstruct quiescence; the four marks, the five aggregates, and so forth are these marks. Originally absent in the true, it is called 'extinguished.' If there are marks, then it is not quiescent; when marks are extinguished, then it is quiescent. Because there are no phenomena that can be born and no phenomena that can be extinguished, it is called quiescently extinguished." [The scholar] Yan says: "Tathatā, buddha-nature, tathāgatagarbha, and so forth are the phenomena of dharmatā. 'Ever quiescent' means that the nature of these phenomena has emerged from antiquity, their substance being truly without beginning or contrivance, hence called 'quiescent.' Regarding 'extinguishing all marks,' they are fundamentally devoid of marks—what is there to be extinguished? It is precisely by taking non-mark as mark that it is forcibly called 'extinguished.' Alternatively, 'dharma' refers to all phenomena. If phenomena possessed marks, they would not be quiescent phenomena; why [would it be said] 'extinguishing all marks'? Therefore, phenomena are free from marks." Regarding "because of having no mental conditions," a condition is a mental condition. Marks are born from the mind. If the mind does not cognize conditions, then marks are naturally empty. Subject and object are both quiescent, hence free from marks. Regarding "Dharma is free from marks," [Hui]yuan says: "This directly clarifies that the principle is absent [of marks]. That in the true Dharma there are no marks of the five aggregates is called 'dharma is free from marks.' Regarding 'having no conditions,' this eliminates marks to reveal the principle. If in the true Dharma there were marks that could be conditioned, it would not be called free from marks. Since in the true Dharma there are no marks to be conditioned, dharma is free from marks. Because there are no conditions, the cognizer is also absent. Both subject and object are quiescent, which is why it is free from marks." It also says: "'Dharma is free from marks' means it is without the marks of craving and attachment. Since within the true Dharma there are no conditions, there are also no marks of a cognizer that craves and attaches. Therefore, the Vimalakīrtinirdeśa Sūtra says: 'Dharma is free from craving and attachment because it has no conditions.'" In the next two clauses, the former dispels names and speech, while the latter dispels mental vitarka and vicāra, establishing the preceding freedom from speech. In the first clause, regarding "Dharma has no names," [Hui]yuan says: "This directly clarifies that the principle is absent [of names]. That is to say, within the true Dharma there are no names established by false discrimination. 'Speech is cut off' dispels verbal expression to establish and complete the absence of names. Names are the root of speech. Because there are no names, speech does not arise; hence it is said 'speech is cut off.' Mentioning that speech is cut off establishes that names are absent." This explanation is not correct. Where are names called the root of speech? It can only be that speech is the root of names. Speech is the root of names. The true is profound and free from words—how could there be names? Regarding "Dharma has no explanation," this directly clarifies that the principle is absent [of explanation]. Within the true Dharma, speech does not arise, hence there is no verbal explanation. Regarding "free from vitarka and vicāra," this eliminates conceptual grasping to reveal the principle. Vitarka and vicāra are the causes of speech. Because in the true Dharma there are no vitarka and vicāra, speech does not arise, hence there is no verbal explanation. Coarse thought is called vitarka; subtle thought is called vicāra. These are all marks of mental grasping. The true Dharma transcends mental grasping, hence it is free from vitarka and vicāra. Question: "The first dhyāna has vitarka and vicāra; the intermediate dhyāna has no vitarka but has vicāra; from the second dhyāna upward, there is neither vitarka nor vicāra. What is the difference between these and this true Dharma being free from vitarka and vicāra?" Answer: "The true Dharma has an extinguished nature and fundamentally does not arise, which is why it is said to be absent. From the second dhyāna upward, it is an antidote that does not transcend [defilement entirely] that is called 'free from vitarka and vicāra.'" Regarding "Dharma has no shape," this directly explains that the principle is absent [of shape], meaning that within the true Dharma there are no shapes or marks of the aggregates. With this, it concludes the preceding meaning of freedom from marks, and therefore says 'having no marks.' Regarding "like empty space," it is revealed by analogy: the true Dharma is free from marks just as space in the world is, hence it says 'like space.' Regarding "Dharma has no prapañca," this directly clarifies that the principle is absent [of prapañca]. Names and words outside the principle all become prapañca. The true Dharma being free from these is called 'having no prapañca.' With this, it concludes the preceding meaning of freedom from names, and therefore says 'having no prapañca.' Regarding "ultimately empty," this explains to reveal its absence: the principle is beyond words and discussion, called 'ultimately empty.' The above has explained dharma being free from marks with respect to the aggregates.