注維摩詰經 4.32

4.32

[Seng]zhao says: Although suchness is devoid of arising and ceasing, arising and ceasing are not different from suchness. Yet prophecies arise from arising and ceasing, while dark union stems from conforming to the real; hence he provisionally posits the arising and ceasing of suchness to clarify that prophecies are not distinct [from it]. [Dao]sheng says: Next he examines embodying suchness. 'The arising of suchness' means that at the time of embodying suchness, I originally lacked suchness, and now suchness newly emerges—this is regarded as arising. 'The ceasing of suchness' means that suchness is the designation for initial awakening, and the exhausting of the bodhisattva's final mind is regarded as ceasing. Since the cause for attaining buddhahood lies both at the beginning and at the end, he says: 'Did you obtain the prophecy from the arising or the ceasing of suchness?' Another text reads: 'from the surging and ceasing of suchness.' [Kumāra]jīva says: This also uses what [the interlocutor] posits in order to dispel it. Receiving a prophecy must stem from attaining suchness; originally one had not attained it, but now one attains it, so it seems as if there were a surging. When suchness surges, then defilements cease, and it also seems as if something ceased within suchness. Therefore he first asks about its surging and ceasing in order to clarify that there is no surging and ceasing. From 'all people are suchness' onward, he further clarifies that the principle of suchness is non-dual, and that there is no receiving of a prophecy.