維摩經略疏 8.47

8.47

「時維摩詰」下，此是品之大段第四，明天女室內現身與舍利弗論義，顯觀眾生徹三諦理住不思議。文為七：一、天女現身與身子往復，明二解脫惑盡不同。二、從「身子問天」去，明二解脫體異。三、從「身子問天汝於三乘」去，明二解脫力用不同。四、從「身子問天不轉女身」去，明不思議法門轉變自在。五、從「身子問天汝於此沒」去，明不思議解脫出沒自在，真應本迹莫測。六、從「身子問天得菩提」去，明法身生身成道不同。七、淨名述成天女所說。初文為四：一天女聞法現身、二散華供養、三至菩薩皆墮、四至大弟子便著。初文者，關河解云「是淨名宅神，守護方丈，聞法歡喜，現身供養。」今解此是大慈法身影響淨名共弘大道，本地同契無生，住不思議解脫、栖常寂光，而於室內現身者，表隱名如來藏，顯名為法身。此大慈法身應為女像助弘大道，欲因散華彈呵身子之失，為顯不思議解脫之得。又解上明神力空其室內表十方皆空，淨名果智栖此空理，即是居常寂光實智法身。臥真性床同物有疾，即是大悲現應身疾。而室有天女者，天是天然，此表淨名久遠第一義天天然之理。常慈眾生有三十二種，故於真空性淨現天女形。隱名如來藏，現名法身。法身即慈，慈即如來。如來即法身，法身應為天女之像，以表淨名大慈法門，故現女身。

From "At that time, Vimalakīrti" down, this is the fourth major section of the chapter, clarifying the heavenly maiden manifesting her body within the room to debate principles with Śāriputra, revealing that contemplating sentient beings penetrates the principle of the three truths and abides in the inconceivable. The text has seven parts: 1. The heavenly maiden manifests her body and engages in dialogue with Śāriputra, clarifying the difference between the two liberations in the exhaustion of defilements. 2. From "Śāriputra asked the goddess" onward, clarifying the difference in the essence of the two liberations. 3. From "Śāriputra asked the goddess, 'As for you in the three vehicles...'" onward, clarifying the difference in the power and function of the two liberations. 4. From "Śāriputra asked the goddess, 'Why do you not transform your female body?'" onward, clarifying the sovereign ease of transformation in the inconceivable dharma gate. 5. From "Śāriputra asked the goddess, 'When you pass away from here...'" onward, clarifying the sovereign ease of appearing and disappearing in the inconceivable liberation, where the real and responsive, origin and trace, are unfathomable. 6. From "Śāriputra asked the goddess, 'Have you attained bodhi?'" onward, clarifying the differences between the dharmakāya and the birth body in achieving the Way. 7. Vimalakīrti confirms what the heavenly maiden has said. The first part has four subdivisions: 1. The heavenly maiden, having heard the Dharma, manifests her body; 2. Scattering flowers in offering; 3. Reaching "on the bodhisattvas they all fell off"; 4. Reaching "on the great disciples they immediately clung." As for the first: the Guānhé commentary says, "She is the house deity of Vimalakīrti, guarding his square-zhang room; hearing the Dharma with joy, she manifested her body to make offerings." The present interpretation is that this is the dharmakāya of great compassion acting in resonance with Vimalakīrti to jointly propagate the Great Way. In their fundamental ground they share the accord with the unarisen; abiding in the inconceivable liberation and residing in the Ever-Quiescent Light, she manifests her body within the room to symbolize that what is concealed is named the tathāgatagarbha, and what is revealed is named the dharmakāya. This dharmakāya of great compassion manifests as a female form to aid in propagating the Great Way, wishing to use the scattering of flowers to rebuke Śāriputra's shortcomings and to reveal the attainment of the inconceivable liberation. Another explanation: above, it clarified using spiritual power to empty his room to symbolize that the ten directions are all empty; Vimalakīrti's fruition-wisdom resides in this principle of emptiness, which is the real-wisdom dharmakāya abiding in the Ever-Quiescent Light. Reclining on the bed of true nature and sharing illness with beings is the responsive body manifesting illness out of great compassion. And that there is a heavenly maiden in the room: "heavenly" means spontaneous, which symbolizes Vimalakīrti's spontaneous principle of the supreme-truth heaven from long ago. Constantly compassionate toward sentient beings in thirty-two ways, she manifests the form of a heavenly maiden within true emptiness and pure nature. What is concealed is named the tathāgatagarbha; what manifests is named the dharmakāya. The dharmakāya is compassion, and compassion is the Tathāgata. The Tathāgata is the dharmakāya, and the dharmakāya manifests as the form of a heavenly maiden to symbolize Vimalakīrti's dharma gate of great compassion; hence she manifests a female body.