維摩經疏卷第三．第六 6.56

6.56

汝於何沒已下第二明舍利求問維摩沒生之相。文中有二。一維摩辯無生義。二佛告下如來能化明其有生。前中先問後維摩答。舍利所以問者。由見淨名神德奇異。辯才無滯。本生之處必應殊勝。今欲求知故為問也。答中有三。一約舍利所得之法明理無生。二於意云何下明法虛幻彰事無生。三沒者已下簡聖異凡明已無生。前中三句。初維摩返問汝所得法有沒生乎者。淨名𢙢人存前沒生故為此問。以明無沒生也。二舍利正答無沒生者。舍利所得空無我理不同事有故無沒生也。三維摩約答返呵。若汝所得法無沒生者。云何問我何沒生也。第二段中句別有五。一維摩舉喻返問。於意云何譬如幻師幻作男女寧沒生也。二舍利正答。無沒性也幻無定實故無沒生。三維摩引經證成。汝豈不聞佛說。四舍利印述如是。五維摩約答返呵。若一切法如幻相者云何問我何沒生也。自下第三斷中。沒者敗壞相生相續相。生死雖為異相莫不同。是虛誑也。生死不實。何得有生死。此則明凡異聖。不盡善不長惡者。明菩薩不同凡夫。盡善故所以死。長惡故所以生。今明菩薩生則長善盡則滅惡。雖同虛誑而長盡不同。此則辯聖異凡。明已無生也。是時舍利下如來就化明其有生。文中有三。一佛示生處從無動國而來生此。二舍利嘆未曾有捨淨遊穢其事是難故為此嘆。三維摩為舍利釋會來意。初中有國名妙喜者。法花經名歡喜國。於彼沒者。示沒彼國應來生此。二舍利弗言未曾有也者。捨樂處苦甚為希有。是人乃能下出希有事。多怒害處者。此土方於餘國怒害最多。

From “Where did you pass away from...” below is the second [section], explaining Śāriputra's questioning Vimalakīrti about the marks of passing away and being reborn. Within this text there are two parts: first, Vimalakīrti explains the meaning of non-arising; second, from “The Buddha said...” below, the Tathāgata, by virtue of his transformative power, explains that he does have rebirth. In the first part, the question comes first and Vimalakīrti's answer follows. Śāriputra asks because, seeing Vimalakīrti's extraordinary spiritual power and virtue and his unhindered eloquence, he knows that the place of his original birth must certainly be superlative; wishing to know it now, he therefore asks. Within the answer there are three parts: first, referring to the dharma attained by Śāriputra, he explains that in principle there is no arising; second, from “What do you think...” below, he explains that phenomena are illusory, revealing that in matters of fact there is no arising; third, from “Passing away...” below, he distinguishes the noble from the ordinary, explaining that he himself has no arising. In the first part, there are three sentences. First, Vimalakīrti asks in return, “Does the dharma you have attained have passing away and being reborn?” Vimalakīrti asks this out of concern that people might cling to previous passing away and being reborn, thereby making clear that there is neither passing away nor being reborn. Second, Śāriputra answers directly that there is no passing away or being reborn: the principle of emptiness and non-self attained by Śāriputra is unlike factual existence, and therefore has neither passing away nor being reborn. Third, Vimalakīrti rebukes him in return based on his answer: “If the dharma you have attained has neither passing away nor being reborn, why do you ask me where I passed away from and was reborn?” In the second section, there are distinct five sentences: first, Vimalakīrti brings up a simile and asks in return: “What do you think? Just as a magician conjures up men and women, do they pass away or are they reborn?” Second, Śāriputra answers directly: they have no nature of passing away; since an illusion has no fixed reality, there is neither passing away nor being reborn. Third, Vimalakīrti cites a sūtra to verify and establish it: “Have you not heard the Buddha speak...?” Fourth, Śāriputra confirms and agrees, “It is so.” Fifth, Vimalakīrti rebukes him in return based on his answer: “If all phenomena are like illusory marks, why do you ask me where I passed away from and was reborn?” From this point, in the third section: passing away is the mark of decay and destruction, while birth is the mark of continuation. Although birth and death appear as different marks, none are not unreal and deceptive. Since birth and death are not real, how could there be birth and death? This distinguishes the ordinary from the noble. “Not exhausting good and not increasing evil”: this shows that bodhisattvas are not like ordinary people. Because they exhaust the good, they die; because they increase evil, they are born. Now, it explains that when bodhisattvas are born they increase good, and when they exhaust it they extinguish evil. Although equally unreal and deceptive, their increasing and exhausting are different. This then distinguishes the noble from the ordinary, making clear that they themselves have no arising. From “At that time, Śāriputra...” below, the Tathāgata, with respect to transformation, explains that he does have rebirth. Within this text there are three parts: first, the Buddha reveals his birthplace, that he came to be born here from the land of Akṣobhya (Abhirati); second, Śāriputra praises it as unprecedented, for abandoning the pure to travel in the defiled is a difficult thing, which is why he makes this praise; third, Vimalakīrti explains to Śāriputra and clarifies his intention in coming. In the first part, “there is a land named Abhirati (Wondrous Joy)”: the Lotus Sūtra calls it the Land of Joy (Pramuditā). “Passing away there”: this shows that he passed away from that land to be born here in response. Second, Śāriputra says, “It is unprecedented”: to abandon joy and dwell in suffering is exceedingly rare. From “This person is indeed able...” below, he brings out this rare deed. “A place of much wrath and malice”: this world, compared with other lands, has the most wrath and malice.