維摩經略疏 7.19

7.19

「維摩」下，二、淨名答。文為二：一前答室空、次答無侍者。就答室空有七番往復。初言「諸佛國土亦復皆空」者，大士善巧多端表發非一，從來此室位置安施侍人陪列，此為表欲說方便諸教緣集未除，未得顯於清淨土也。今欲顯真淨土無有分段變易依正患累，引入畢竟本性空理常寂本國，故屏諸所有表捨方便明有之教。今欲闡揚畢竟淨土真空寂光，故答言諸佛國土亦復皆空。空何但表性淨常寂空無所有，一切諸國悉亦是空。若諸土不空，寂光不遍；既遍一切則三土皆空。

From "Vimalakīrti..." onward is the second [part], Vimalakīrti's reply. The text has two: first, replying about the room being empty; next, replying about having no attendants. Regarding the reply about the room being empty, there are seven rounds of back-and-forth. First, as for saying "All buddha-lands are likewise empty": the Great Being's skillful means are many and various, and his symbolic expressions are not single. Formerly, the arrangement and furnishings of this room and the retinue of attendants standing by were to symbolize that because he wished to teach the various expedient teachings and the collection of conditions was not yet removed, he was not yet able to reveal the pure land. Now, wishing to reveal that the true pure land has no afflictive burdens of fragmented or transformative environmental and personal retributions, and to guide them into the ultimate original-nature empty principle of the eternally quiescent original land, he sweeps away all possessions to symbolize abandoning the expedient teachings that explain existence. Now, wishing to expound the ultimate pure land's true emptiness and Quiescent Light, he replies, "All buddha-lands are likewise empty." How could emptiness merely symbolize that the nature is pure and eternally quiescent, empty and having nothing? All lands whatsoever are also empty. If the various lands were not empty, Quiescent Light would not be pervasive; since it is pervasive throughout everything, the three lands are all empty.