維摩經疏卷第三．第六 3.46

3.46

第二教呵中文開六節。一呵那律所見之相。二我默下那律被呵愧恥而默。三彼諸梵讚嘆淨名問真天眼。四維摩下為說。五於是下諸梵眷屬聞法發心。六禮敬而退。就前呵中文自有三。一定。二相。二假使下送其兩難。外道之人修得五通。以分別故是有作相。汝今見境有色相者便同外道。云何名內。若無作相即是無為法中即無見相。云何復言見三千也。如此並難實亦難通故。下第二那律聞之無答而默。第三諸梵讚問可知。第四維摩為說有佛世尊得真天眼。不以二相者。莊云。空心常寂雖復遍緣。無有二相。不見能所差別相也。故思益經云。悉見十方界一切群生類而於眼色中終不生二相。諸佛所說法一切能聽受而於耳聲中亦不生二相。又云。二乘天眼在定不見出定即見。雖見界而取相分別未能即見無見。如來天眼定惠平等而不妨照用。雖見世界而不分別。何以故。了色性空見無所見故。無有二相差別也。

Second, the text teaching and rebuking opens into six divisions: first, rebuking the characteristics of what Aniruddha sees; second, from 'I was silent...' down, Aniruddha being rebuked feels shame and is silent; third, those Brahmās praise Vimalakīrti and ask about the true divine eye; fourth, from 'Vimalakīrti...' down, he explains it for them; fifth, from 'Thereupon...' down, the Brahmā retinues hear the Dharma and generate the mind [of awakening]; sixth, they pay homage and withdraw. In the previous rebuke, the text inherently has three parts: first, positing the question; second, characteristics; third, from 'Supposing...' down, presenting him with two difficulties. People of non-Buddhist paths cultivate and attain the five superknowledges; because of conceptual discrimination, these possess conditioned characteristics. If the realm you now see has the characteristics of form, then it is identical to non-Buddhists; how could it be called internal? If it is without conditioned characteristics, then it is unconditioned; within the unconditioned Dharma there is no characteristic of seeing; how can you again speak of seeing the three thousand? Conjoined difficulties such as these are indeed difficult to resolve; hence, in the second part below, Aniruddha hears them, has no answer, and remains silent. In the third part, the Brahmās' praise and inquiry can be understood. In the fourth part, Vimalakīrti explains for them that there is the Buddha, the Bhagavat, who has attained the true divine eye without dual characteristics. Master Zhuang says: 'The empty mind is constantly serene; although it pervades all conditions, it lacks dual characteristics and does not perceive any distinguishing characteristics of subject and object.' Thus the Viśeṣacintibrahma-paripṛcchā Sūtra states: 'He fully sees the realms of the ten directions and all varieties of living beings, yet regarding eye and form he never generates dual characteristics. All the Dharmas taught by the Buddhas he is able to hear and receive, yet regarding ear and sound he likewise does not generate dual characteristics.' It also says: 'The divine eye of the two vehicles does not see while in samādhi, but sees upon emerging from samādhi; although seeing the world, they grasp at characteristics and discriminate, unable to directly see that seeing is non-seeing. The Tathāgata's divine eye has samādhi and wisdom in balance without impeding illumination and function; although seeing world systems, he does not discriminate. Why is this? Because he realizes the emptiness of the nature of form, seeing that there is nothing to be seen; hence there is no distinction of dual characteristics.'