維摩義記 2.21

2.21

自下第二明己難辭。問如幻化明無畏。「所以者何」，徵前起後。所以向前勸汝取鉢勿懼者何？下對釋之。句別有五：初「一切言說不離是相」，明言如化，不離向前幻化相矣。道言「一切言說不離」，即顯向前難辭亦然。二「至於智者不者文」下，明於難辭不應生畏。此名菩薩以為智者，良以智者知言如幻，故於文字不著不懼。舉彼智者於文字中不著不懼，今須菩提同彼智者，於前難辭不著不畏。三「何以」下，釋前智者不著所以，先徵、後解。「文字性離」，為是不著。文字體空，名為性離。四「無有文字即真脫」下，會前文字性離之義，即真解脫。名前性離為無字文，真解脫處絕離言辭，故無文字即真解脫。五「解脫相者即諸法也」，以真解脫即一切法皆離文字，皆離文故悉不可畏。此第三竟。

From here on is the second [part], explaining his own words of challenge. Asking about being like an illusion makes clear there is no fear. "Why?" cross-examines what preceded to initiate what follows: why did I previously urge you to take your bowl and not fear? Below, he answers and explains it. There are five distinct phrases: First, "all speech does not depart from this characteristic" explains that speech is like an illusion, not departing from the aforesaid characteristic of an illusion. Saying "all speech does not depart" shows that the previous words of challenge are likewise so. Second, from "as for the wise, they do not cling to letters" onward, it explains that toward the words of challenge one should not produce fear. This refers to bodhisattvas as the wise. Because the wise know speech is like an illusion, they do not cling to nor fear letters. Adducing that the wise do not cling to nor fear letters, now Subhūti is the same as those wise persons, neither clinging to nor fearing the previous words of challenge. Third, from "Why?" onward, it explains the reason why the wise do not cling, first questioning and then explaining: "The nature of letters is detached," and for this reason they do not cling. The essential nature of letters is empty, which is called "nature is detached." Fourth, from "Having no letters is true liberation" onward, it harmonizes the previous meaning of the detached nature of letters: this is true liberation. The previous detached nature is called "having no letters"; the place of true liberation transcends spoken words, hence having no letters is true liberation. Fifth, "the characteristic of liberation is all dharmas": because true liberation is all dharmas, all are detached from letters, and because all are detached from letters, none are to be feared. This concludes the third [part].