維摩義記 3.46

3.46

自下第二明即文字而說解脫。於中四對：一、舍利問「天止此室其已久如」。久近如何，故曰久如。天女具答「如耆年解脫」。年長曰耆。天女以彼舍利長舊呼為耆年。耆年脫來，我居此室。二舍利錯解「止此久耶」。天女尋徵「耆年解脫亦何如久」。天女之意，將舍利弗平性無縛以為解脫，此解脫來無有時節。取彼類己身之實性，安住維摩如實境界亦無久近，凡聖所依實無二故。舍利今者謂得道來名為解脫，將此類彼，故答久耶。天女知錯，故即徵責，耆年解脫亦何如久。三舍利覺失，默然不答。天女尋責，「如何耆舊大智而默」。道其耆舊彰其學久，云其大智顯其能答。仁既耆舊而有大知，何故默然？四舍利反答「其解脫者無所言說，故吾於是不知所云」。天女因答，以理教呵。於中四句：一、以理正教。「言說文字皆解脫相」，何須捨言？二、「所以」下釋，先徵、後解。言「解脫者非內非外不在兩間」，明脫同字。文字亦不內不外、不在兩間，明字同脫。是義云何？十二入中六根名內、六塵名外，約對此二說為兩間。字脫體實皆無所有，體既不有說何為內、說何為外及在兩間？此義不異，故說文字皆解脫相，謂同解脫之實相耳。三、以理結呵。「是故舍利無離文字說解脫也」。四、「所以」下釋，先徵、後解。「一切諸法皆解脫相」，類以顯之。諸法性寂，無定無繫，即是解脫。文字亦爾，是故不應捨離文字別說解脫。

From here below is the second [section], which clarifies expounding liberation by being identical to words. Within it are four pairs: First, Śāriputra asks: 'Devī, how long have you dwelt in this room?' How long or brief is the time, hence 'how long'. The devī fully answers: 'As long as the elder's liberation.' Advanced in age is called an elder. Because of Śāriputra's seniority and long standing, the devī addresses him as 'elder': 'Ever since the elder was liberated, I have dwelt in this room.' Second, Śāriputra misunderstands: 'Have you dwelt here that long?' The devī immediately investigates: 'And how long has the elder's liberation been?' The devī's intent takes Śāriputra's fundamental nature of equality, which is without bondage, to be liberation; ever since this liberation, there has been no period of time. Taking that to analogize the real nature of her own body, its abiding in Vimalakīrti's realm of true suchness likewise has neither length nor brevity, for that upon which ordinary beings and noble ones rely is truly non-dual. Śāriputra now thinks that the time since he attained the path is called liberation; taking this to compare with that, he therefore replies, 'That long?' Knowing his error, the devī immediately interrogates and reproves him: 'And how long has the elder's liberation been?' Third, Śāriputra realizes his lapse and remains silent without answering. The devī immediately reproves him: 'Why does an elder of great wisdom remain silent?' Saying he is an elder indicates his long practice; saying he is of great wisdom shows his ability to answer: 'Since the benevolent one is an elder with great wisdom, why do you remain silent?' Fourth, Śāriputra answers back: 'That liberation has nothing that can be spoken, so I do not know what to say about this.' Following his answer, the devī reprimands him with the principle and teaching. Within this there are four phrases: First, directly instructing with the principle: 'Words and speech are all characteristics of liberation'—why is there any need to abandon words? Second, from 'Why?' downward is the explanation, first questioning and then explaining. Saying 'Liberation is neither internal, nor external, nor in between the two' clarifies that liberation is identical to words. Words are also neither internal, nor external, nor in between the two, clarifying that words are identical to liberation. What does this mean? Among the twelve āyatanas, the six sense faculties are called internal, and the six dusts are called external; in contrast to these two, [what is between them] is spoken of as 'in between the two'. The real substance of both words and liberation is completely non-existent; since their substance is non-existent, what can be called internal, what can be called external, or what can be said to be in between the two? This meaning is not different; therefore, it is said that words are all characteristics of liberation, which means they are identical to the real characteristic of liberation. Third, concluding the reprimand with the principle: 'Therefore, Śāriputra, do not expound liberation by departing from words.' Fourth, from 'Why?' downward is the explanation, first questioning and then explaining. 'All dharmas are characteristics of liberation'—this reveals it by universal comparison. The nature of all dharmas is quiescent, without determination and without bondage, which is itself liberation. Words are also like this; therefore, one should not depart from words to expound liberation separately.