維摩經略疏 8.77

8.77

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.