維摩經略疏 5.33

5.33

「時維摩詰」下，三、正述不堪之事。文為三：一呵能說心非、二呵所說法非、三諸比丘心得解脫。初文者，小乘入真無言無說，從真出俗則有心有說，是則以生滅心說實相法。既是生滅，不稱實相，豈以此心而說實相？又四義是生、寂滅是滅，如此分別非說實相。又出觀心起是生、入觀心忘是滅，實相不爾，何以此心說實相法？又旃延因有無入道，還約有無以說五義，生即是有、滅即是無。所說既是生滅有無，能說必爾，故云「無以生滅心行說實相法」。又聲聞四門五義皆是折法生滅之觀，故《中論》云「為鈍根聲聞說因緣生滅」，是則四門雖異，皆是生滅心行說實相法。何者？一往通教八地已上二諦雙照，即真而說；別教初地道觀雙流，即寂而說，並恐是有教無人。唯圓初心即寂而說，如修羅琴名非生滅說實相法。又旃延非但說法心非，亦不知根。此諸比丘必因通教巧度得道，不藉三藏，故大士呵其生滅無定慧力，不見他機，謬說迂拙之五義也。

From "Then Vimalakīrti" onwards is the third [part], properly recounting the matter of his incompetence. The text has three [parts]: first, rebuking the fault in the mind of the speaker; second, rebuking the fault in the Dharma taught; third, the monks attaining liberation of mind. As for the first passage: in the Hīnayāna, entering the true is wordless and speechless; emerging from the true into the conventional, there is mind and speech; this is using a mind of arising and ceasing to preach the Dharma of true reality. Since it is arising and ceasing, it does not accord with true reality; how could one use this mind to preach true reality? Furthermore, the four meanings are arising, and quiescence is ceasing; making such distinctions is not preaching true reality. Furthermore, emerging from contemplation with mind arising is arising; entering contemplation with mind forgotten is ceasing; true reality is not like this, so how could one use this mind to preach the Dharma of true reality? Furthermore, Kātyāyana entered the Way by way of existence and non-existence, and again relied on existence and non-existence to preach the five meanings: arising is existence, and ceasing is non-existence. Since what was preached was arising, ceasing, existence, and non-existence, the one who preached must have been likewise; hence it says "Do not preach the Dharma of true reality with a mental activity of arising and ceasing." Furthermore, the śrāvaka's four gates and five meanings are all contemplations of analytical arising and ceasing; hence the *Mūlamadhyamakakārikā* says, "For śrāvakas of dull faculties, [the Buddha] taught the arising and ceasing of causes and conditions." Thus, although the four gates differ, all are preaching the Dharma of true reality with a mental activity of arising and ceasing. Why? Generally speaking, from the eighth ground upward in the shared teaching, both truths are illuminated simultaneously, preaching in immediate accord with the true; at the first ground of the distinct teaching, path and contemplation flow together, preaching in immediate accord with quiescence—both of these, one fears, are teachings without the persons [present]. Only the initial mind of the perfect [teaching] preaches in immediate accord with quiescence, like the asura's lute; this is called preaching the Dharma of true reality without arising and ceasing. Furthermore, not only was Kātyāyana's mind in preaching the Dharma faulty, he also did not know their faculties. These monks would necessarily attain the Way through the skillful crossing of the shared teaching, without relying on the Tripiṭaka; therefore the Great Being rebuked him for his arising and ceasing, lacking the power of samādhi and wisdom, not seeing others' capacities, and mistakenly preaching the roundabout and clumsy five meanings.