注維摩詰經 2.224

2.224

什曰：此章大明至定，以誨未能，非獨明空也。菩薩安心真境，識不外馳，是心不現也。法化之身超於三界，是身心俱隱，禪定之極也。聲聞雖能藏心實法，未能不見其身，身見三界則受累於物。故隱而猶現，未為善攝也。亦云：身子于時入滅盡定，能令心隱，其身猶現，故譏之也。肇曰：夫法身之宴坐，形神俱滅、道絕常境，視聽所不及，豈復現身於三界、修意而為定哉？舍利弗猶有世報生身及世報意根，故以人間為煩擾而宴坐林下，未能形神無迹，故致斯呵。凡呵之興，意在多益，豈存彼我以是非為心乎。生曰：原夫宴坐於林中者，以隱其形也。若不隱，必為事之所動，是以隱之使離於事，以為求定之方，而隱者有患形之不隱。苟執以不隱為患，而隱者猶為不隱所亂，非所使隱也。隱形者本欲藏意也，意不藏必為六塵所牽，是以藏之以不見可欲，得因以息欲，而藏者有患意之不藏。苟執以不藏為患，而藏者尚為不藏所亂，非所以藏也。若能於三界不見有不隱不藏之處，則不復為之所亂爾，乃所以是隱藏之意耳。不隱不藏為現，現必不出三界，故言不於三界現身意也。

[Kumāra]jīva says: This chapter thoroughly clarifies ultimate samādhi in order to instruct those who are not yet capable; it does not merely clarify emptiness. When a bodhisattva settles the mind in the true realm, consciousness does not run outward: this is the mind not manifesting. When the transformed body of the Dharma transcends the three realms, this is body and mind both being hidden, which is the culmination of dhyāna-concentration. Although the śrāvakas can conceal their minds in the real Dharma, they are not yet able not to see their bodies; when the body is seen in the three realms, it is burdened by things. Therefore, though hidden it still manifests, which is not yet skillful collecting. It is also said: Śāriputra at that time had entered the cessation concentration; he was able to make his mind hidden, but his body still manifested, which is why he was mocked.

[Seng]zhao says: As for the quiet sitting of the dharmakāya, form and spirit are both extinguished, and the Way transcends ordinary realms; it is beyond the reach of sight and hearing. How could it still manifest a body in the three realms or cultivate the mind to achieve samādhi? Śāriputra still had a physical body resulting from worldly retribution and mind-sense organs resulting from worldly retribution; hence he regarded the human world as vexing and turbulent, and sat quietly under the trees in the forest. Being unable to leave no trace of form and spirit, he incurred this rebuke. Whenever a rebuke is raised, the intent is to bring great benefit; how could it harbour thoughts of self and other or take right and wrong to heart?

[Dao]sheng says: When one investigates the origin of sitting quietly in the forest, it is to conceal one's form. If one does not conceal it, one will certainly be stirred by affairs. Therefore, one conceals it to separate from affairs, taking this as the method for seeking samādhi; yet the one who conceals it worries that the form is not concealed. If one clings to the worry of not being concealed, then the concealer is still perturbed by non-concealment, which is not the reason for being concealed. The purpose of concealing the form is fundamentally to hide the mind. If the mind is not hidden, it will certainly be drawn by the six dusts. Therefore, one hides it so as not to see what is desirable, thereby enabling desires to be stilled; yet the one who hides it worries that the mind is not hidden. If one clings to the worry of not being hidden, then the hider is still perturbed by non-hiddenness, which is not the means of hiding. If one can see no place in the three realms that is unhidden and unconcealed, then one will no longer be perturbed by them; only this is the true meaning of hiding and concealing. Not being hidden and not being concealed is 'manifesting'; manifesting necessarily does not leave the three realms. Therefore, he says: 'not manifesting body and mind in the three realms.'