維摩經略疏 4.116

4.116

「維摩詰」下，三、重慰解釋。文為三：一正安慰、二解釋、三重辨。初言「一切諸法如幻化相，汝今不應有所懼也」，此用通教幻化安慰令不懼。故善吉折法空觀入則無憂，出聞異說心便動變，故用幻化即空安慰。「所以至所懼」，二、解釋者，上來言說同一切法幻化即空。若得即空，文字不著，則心無驚懼。「何以至法也」，三、重辨。文字性離，不在自他四句。即字是性，性本不有，故言性離，則是不思議解脫。何得於解脫中而生驚懼？

From "Vimalakīrti" below: Third, re-consoling and explaining. The text has three parts: first, directly consoling; second, explaining; third, analyzing again. First, saying "All dharmas have the characteristic of an illusion or transformation; you should now have no fear": this employs the shared teaching's illusion and transformation to console him and dispel his fear. Thus, when Subhūti entered the contemplation of emptiness through analyzing dharmas he had no sorrow, but when emerging and hearing divergent teachings his mind was shaken and perturbed; hence he uses illusion and transformation as identical to emptiness to console him. Regarding "for what reason… that which is feared": Second, explaining: the words spoken above, like all dharmas, are illusory and identical to emptiness. If one realizes identity with emptiness and does not cling to words, then the mind will have no alarm or fear. Regarding "why… dharma": Third, analyzing again. The nature of words is detached [from existence]; it does not exist within the four propositions of self or other. Identity with words is [dharma-]nature, and nature is fundamentally non-existent, hence it is said to be "detached in nature", which is inconceivable liberation. How could one give rise to alarm and fear within liberation?