維摩義記 2.20

2.20

From here on is the third [part], setting forth one's own lowliness and deficiency to reveal one's own inadequacy. Herein, he first reveals that, upon being questioned, he was bewildered and did not understand, and abandoned the bowl wishing to leave; afterwards, he reveals that Vimalakīrti consoled him and made him stay. Within the consolation, "Take your bowl, do not fear" generally urges him to relinquish fear. Below, he consoles him specifically. Within the specific, there are two [points]: first, adducing an illusory person to compare to Subhūti, making clear that there is no one who can fear; second, from "Why?" onward, comparing those illusory dharmas to his own words of challenge, making clear that there is nothing to be feared. In the former part, Vimalakīrti first adduces an illusory person to question Subhūti, and next Subhūti answers correctly according to principle. Below, Vimalakīrti takes his answer to make a comparison to Subhūti, and then urges him to relinquish fear. Within the first question, he asks in accordance with Subhūti's understanding. "What do you think?" asks about his understanding: within your mind, what is your understanding? "If the Tathāgata created an illusory person and challenged him with these matters, would he [fear] or not?" adduces the matter to question directly. Why does he specifically speak of the Tathāgata's illusory person? The Tathāgata's eloquence is superior, and his words of challenge are fearsome; this is why he specifically adduces him. The Buddha's eloquence is difficult to match, but because his illusory person lacks mental thoughts and lacks real existence, even if one used the previous words of challenge to question him, he would ultimately not fear. Therefore he now asks conversely: would he have fear or not? "I said, 'No,'" Subhūti answers correctly: the illusory person does not fear, hence he says "No." Below, he takes what was answered and compares it to Subhūti. The statement "all dharmas are like an illusion" generally adduces all dharmas to be comparable to an illusory person; saying that all dharmas are like an illusion makes clear that Subhūti is also the same as an illusion. "You now should have no fear" concludes by urging him to relinquish fear. Knowing that his body is like an illusion and that there is no one who can fear, he therefore cannot fear.