維摩經疏卷第三．第六 3.58

3.58

From 'All dharmas...' downward is the fourth part, generally instructing with respect to all dharmas. In the text there are two parts: first, contemplating the arising and ceasing of dharmas, analogously revealing their nature as empty; second, from 'Dharmas are all false perceptions' downward, contemplating the marklessness of dharmas, analogously showing that the marks of offenses are empty. In the former part there are three sections: first the dharma, then the metaphor, and finally the application. In the first section on the dharma, 'Arising and ceasing without abiding': deceptive dharmas are empty; suddenly having existence is called arising, and passing away is called ceasing. 'Without abiding': deceptive dharmas are empty; suddenly having existence is called arising, and passing away is called ceasing. Arising and ceasing transition, never abiding for a moment. Why is this? Because the substance of all dharmas is empty. 'Like a phantom, like lightning' is the second section, providing metaphors. 'Like a phantom' reveals impermanence of self-nature. 'Like lightning' reveals moment-to-moment impermanence. Because the dust-like phantasms seem to exist but do not, they symbolize non-abiding. Lightning flashes suddenly into existence and suddenly into non-existence, so it is compared to moment-to-moment impermanence. 'Dharmas do not await one another, not abiding even for a single thought-moment' is the third section, adducing the dharma to apply the metaphor. Because the preceding thought-moment is impermanent, it does not await the subsequent thought-moment; the subsequent thought-moment is impermanent, and does not reach back to the preceding thought-moment. Not abiding for a kṣaṇa, we therefore know they are impermanent. From 'Dharmas are all false perceptions' downward is the second part; this explains that marks are empty. It also has three sections: dharma, metaphor, and application. Consider them carefully. Here one should ask: if all dharmas are completely non-existent, then we visibly see sentient beings having different experiences of suffering and pleasure, and differences in seeing, hearing, and so forth. What is the meaning of this? The sūtra then answers: 'Dharmas are all false perceptions.' This explains that the previous dharmas of defilement and purity are spoken of in accordance with thoughts, speaking of differences in marks. Discussed in terms of reality, they are all false perceptions. Awakening to their true principle, they are fundamentally equal; how could there be distinctions between defiled and pure? Whatever is seen and heard is falsely existent and not real. How is this known? The sūtra says: just as in a dream there is neither sorrow nor joy, yet one falsely sees them as existing, so too in the present there is neither sorrow nor joy. 'A mirage': in a mirage there is no water, yet one falsely thinks it exists; the currently perceived marks of male, female, and so forth are also like this. 'The moon in the water': in water there is really no moon, yet one falsely sees it as existing; contemplating the aggregates as without self is also like this. 'An image in a mirror': an image has no coming or going, yet one falsely thinks it does; in the present, absence of arising and ceasing is also like this. One should know that all are false perceptions; therefore they are non-existent yet appear to exist. In reality they have no substance. Abiding in non-abiding is precisely emptiness; how could there be the defilement of offenses? From 'This is called upholding...' downward concludes with praise and encourages study. When practice accords with the Vinaya and realizes that offenses are non-existent, then there is no fault of violating the Vinaya; this is called 'upholding the Vinaya.' When one understands that marks are non-marks, then there is no fault of grasping at marks; therefore it is termed 'well-understanding.' The Tathāgata's upholding of the Vinaya is such that his practice is entirely wondrous; such understanding of dharmas has wisdom that is entirely true. Desiring that students admire that lofty standard, Vimalakīrti now demonstrates this teaching.