維摩經略疏 8.77

8.77

「舍利弗言」下，第四大段，明不思議解脫神變自在。若真性解脫無轉不轉，約行利物則有轉不轉。如《大品》明，須菩提問阿鞞跋致轉不轉義，佛言轉不轉皆名跋致。今亦如是，若觀眾生入不思議，深達法性不染不滯者，轉不轉俱是跋致，故有此文。先問、次答。初問者，猶用三藏教意。三藏菩薩具五事名不退轉，謂得宿命智、諸根具足、不生下賤、不生三惡、不受女身，具此五法名為跋致。今之天女辨才若此，既有勝解，即是不退為五女像。若是女人，豈能如是？故知以三藏菩薩義問。但身子神力雖非目連所及，止是思議，俱解脫力。今欲顯不思議力用，故身子以思議而問。

From "Śāriputra said" downward is the fourth major section, which explains the sovereign mastery in divine transformations of the inconceivable liberation. From the standpoint of the liberation of true nature, there is neither transformation nor non-transformation; from the standpoint of practice that benefits beings, there is both transformation and non-transformation. As the Dàpǐn explains, Subhūti asked about the meaning of transforming and not transforming regarding an avaivartika, and the Buddha said that whether transforming or not transforming, all are called avaivartika. Here it is also like this: if one contemplates sentient beings entering the inconceivable and deeply penetrates the Dharma-nature without defilement or clinging, both transforming and not transforming are avaivartika; hence this text is present. First comes the question, then the answer. The initial question still employs the intention of the Tripiṭaka teaching. A Tripiṭaka bodhisattva is called non-retrogressing by possessing five things: obtaining the knowledge of past lives, having all faculties complete, not being born into low or base states, not being born into the three evil paths, and not receiving a female body. Possessing these five dharmas, one is called an avaivartika. Now this heavenly maiden's eloquence is like this; since she has such superior understanding, she is non-retrogressing, yet she has the form of a woman. If she were truly a woman, how could she be like this? Therefore we know he inquires according to the meaning of a Tripiṭaka bodhisattva. However, although Śāriputra's supernatural power was beyond Maudgalyāyana's reach, it was merely the conceivable power of mutual liberation. Now, wishing to reveal the inconceivable power and functioning, Śāriputra therefore asks from the conceivable standpoint.