淨名經集解關中疏 1.438

1.438

時維摩詰來謂我言。唯迦旃延。無以生滅心行說實相法　此三廣引彈事。又三。初總呵。次示真。後得益。此初也。是法生滅小乘義也。悟生滅本不生滅實相義也。肇曰。心者何也。惑相所生行者何也。造用之名夫有形必有影。有相必有心。無形故無無影。無相故無心。然則心隨事轉。行因用起。見法生滅故心有生滅。悟法無生則心無生滅。迦旃延聞無常義。謂法有生滅之相。法有生滅之相故影響其心。同於生滅也。夫實相幽深妙絕常境非有心之所知。非辨者之能言。如何以生滅心行而欲說乎。

"At that time, Vimalakīrti came and said to me: 'Kātyāyana! Do not expound the Dharma of the true mark with the mental activities of arising and ceasing!'" This is the third, adducing the rebuke at length, again in three parts: first, rebuking in general; next, showing the truth; finally, obtaining the benefit. This is the first. That dharmas arise and cease is the Hinayana doctrine; awakening to arising and ceasing being fundamentally non-arising and non-ceasing is the doctrine of the true mark. Sengzhao says: What is the mind? It is what is produced by confused marks. What is mental activity? It is a name for creating and functioning. Where there is form, there must be a shadow; where there are marks, there must be a mind. Without form, there is no shadow; without marks, there is no mind. Therefore the mind turns according to things, and activity arises because of functioning. Seeing dharmas arise and cease, the mind has arising and ceasing; awakening to dharmas having no arising, the mind has no arising or ceasing. Kātyāyana heard the doctrine of impermanence and thought that dharmas have marks of arising and ceasing. Because dharmas had marks of arising and ceasing, they shadowed and echoed in his mind, conforming to arising and ceasing. The true mark is profound and subtle, transcending ordinary realms; it cannot be known by one with a mind, nor spoken by one of eloquence. How could one wish to expound it with the mental activities of arising and ceasing?