維摩義記 2.21

2.21

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].