維摩經略疏 1.127

1.127

問：下文歎淨名但言無生，當知不起法忍只是無生，何以用寂滅釋不起法忍耶？答：在因讓果，說名無生。若通論，無生只是寂滅之異名也。故《大經》云「涅言不生、槃言不滅，不生不滅名大涅槃。」故文云「法本不生、今則無滅，是寂滅義。」若然者，寂滅即是無生，何所疑也。約觀心者，一心三觀三諦，惑不起者，即是修不起法忍。故《法華》云「著如來衣，如來衣者柔和忍辱心是。」

Question: When the text below praises Vimalakīrti, it mentions only "non-arising." One should know that patience with the non-arising of phenomena is simply non-arising; why do you use "peaceful extinction" to explain patience with the non-arising of phenomena? Answer: While on the causal stage, one defers to the fruit [of buddhahood], and so it is called non-arising. Speaking comprehensively, non-arising is merely another name for peaceful extinction. Therefore the Mahāparinirvāṇa Sūtra says: "Ni- means non-arising; -rvāṇa means non-extinction; non-arising and non-extinction are called the great nirvāṇa." Hence the text states: "Phenomena are fundamentally unarisen, and now they are without extinction; this is the meaning of peaceful extinction." If so, peaceful extinction is simply non-arising; what doubt could there be? In terms of contemplation of mind, when one contemplates the three truths with the three contemplations in a single mind and defilements do not arise, that is cultivating patience with the non-arising of phenomena. Thus the Lotus Sūtra says: "Wearing the Tathāgata's robe; the Tathāgata's robe is a mind of gentle patience."