維摩義記 3.81

3.81

次釋其文。於此品中文別有二：第一廣辨入不二門，二明說益，五千菩薩得無生忍。前中有三：一、維摩問，諸菩薩等以言遣相名入不二。二、諸菩薩問，文殊對之，以言遣言明其不二。三、文殊問，維摩因問以默遣言而顯不二。此三皆是化之分齊，息想教入之階降也。若論自覺相應境界，不可言彰、叵以默顯。何故如是？據實以求，法外本無音聲文字，何言能彰？法外亦無形相可得，誰用默顯？無言能彰，證處亡詮；非默能顯，證處絕相。詮相悉無，他所莫測，是故名為自覺境界。覺處無他，自亦亡對。

Next is explaining the text. Within this chapter, the text is divided into two: first, extensively distinguishing entering the gate of non-duality; second, clarifying the benefit of the exposition, [where] five thousand bodhisattvas attain the tolerance of non-arising. Within the former, there are three: 1. Vimalakīrti asks, and the bodhisattvas dispel characteristics by means of words, which is named entering non-duality. 2. The bodhisattvas ask, and Mañjuśrī responds to them, dispelling words by means of words to clarify non-duality. 3. Mañjuśrī asks, and Vimalakīrti, following the question, dispels words by means of silence to reveal non-duality. These three are all the scope of transformation, the stages of calming thought and teaching entry. If one discusses the realm corresponding to self-awakening, it cannot be made clear by words, nor can it be revealed by silence. Why is it like this? Seeking according to reality, outside of dharmas there are originally no sounds or written words—what words could make it clear? Outside of dharmas there are also no forms or marks to be found—who could reveal it using silence? No words can make it clear, so at the place of realization verbal explanation is lost; silence cannot reveal it, so at the place of realization marks are cut off. Verbal explanations and marks are completely absent, beyond the comprehension of others; therefore, it is named the realm of self-awakening. At the place of awakening there is no other, and self also loses its counter-opposite.