維摩經略疏 6.34

6.34

「所以」下，二、述不二之由。良由不識真道場義。文為五：一出入相逢、二光嚴致敬、三問何來、四答道場來、五光嚴重問。初文者，出入相逢，致有呵問，即是不堪之由。或有所表，城是本寂，出名背理、入名順真。光嚴示稟方便本寂，未明迷心遠理，故名為出。淨名依圓久悟一實，入法流水，名之為入。由光嚴背理，故迷道場機感相會，致被呵問。

From 'The reason' down is, second, recounting the reason for the nonduality [inability to reply]. It is precisely because he did not recognize the meaning of the true bodhimaṇḍa. The text has five parts: first, meeting when exiting and entering; second, Prabhāvyūha paying respect; third, asking where he came from; fourth, replying that he came from the bodhimaṇḍa; and fifth, Prabhāvyūha asking again. As for the first passage, meeting while exiting and entering brought about the rebuke and questioning, which was the reason for being unworthy. Or it has a symbolic meaning: the city is original quiescence; exiting is called turning away from principle, and entering is called conforming to the truth. Prabhāvyūha manifested receiving the original quiescence of expedient means; not yet having clarified the mind of delusion that is distant from principle, this was called 'exiting.' Relying on the perfect, Vimalakīrti had long awakened to the one reality; entering the flowing water of phenomena, this was called 'entering.' Because Prabhāvyūha turned away from principle, he was deluded about the bodhimaṇḍa; when capacity and response met, it resulted in his being rebuked and questioned.