維摩經略疏 8.64

8.64

「舍利弗言」下，四、身子稱嘆天女。文為二：一身子稱嘆、二天女答。初嘆者，身子既聞說此妙法，量其必得勝解脫證，故先稱嘆。次問何得，其辨乃爾。二、天女先答次譏。答云「無得無證故辨如是」，《大經》言有所得者名為小乘，但空取證無所得者名為大乘，以不可得空故不住化城。聲聞偏學而取證，菩薩圓學而不取證，具如《大品》。今明知四不可得，故不住三權一實，自在無窮故辨若是。「所以」等者，次因釋寄譏，譏其但得偏空，化城涅槃以為究竟，不求中道大般涅槃，是為佛法增上慢人。

From "Śāriputra said" onward, fourth, Śāriputra praises the goddess. The text has two parts: first, Śāriputra's praise; second, the goddess's reply. As for the initial praise: having heard this wondrous Dharma expounded, Śāriputra inferred that she must have attained the realization of superior liberation, and so he praised her first. Next he asked what she had attained, that her eloquence was such as this. Second, the goddess first replies and then satirizes him. Her reply says, "Because of having neither attainment nor realization, my eloquence is like this." The Great Sūtra says that one who has something to attain is called the Small Vehicle, while one who realizes only emptiness and has nothing to attain is called the Great Vehicle; because it is emptiness that cannot be attained, one does not dwell in the phantom city. Śrāvakas learn partially and seize realization, whereas bodhisattvas learn completely and do not seize realization, fully as [explained in] the Dàpǐn. Now, it is made clear that because she knows the four unattainables, she does not dwell in the three provisionals or the one real; being inexhaustibly free, her eloquence is like this. As for "for what reason..." and so forth, next, by way of explanation, she lodges a satire, satirizing him for having attained only biased emptiness and taking the nirvāṇa of the phantom city as ultimate, not seeking the great parinirvāṇa of the Middle Way; this is [being] a person of overweening pride in the Buddha-Dharma.