淨名經集解關中疏 1.450

1.450

時維摩詰來謂我言。唯阿那律天眼所見為作相耶。無作相耶　此下三廣引。文五。一難偽。二受屈。三問真。四申述。五發心。初文二。先雙定。後雙難。此初定也。吳本云。為受相耶。無受相耶。此難意云。天眼所見為取相耶。為不取相耶。小乘依俗禪得天眼故取相見。大乘依實相定得天眼。故見而不相也。肇曰。三界報身六情諸根從結業起名為有作相也。法身出三界六情諸根不由結業生名為無作相。夫以有作故有所不作。以法身無作故無所不作。

"Then Vimalakīrti came and said to me: 'O Aniruddha, is that which is seen by your divine eye conditioned, or is it unconditioned?'" From here down is the third part, quoting at length, which has five sections: first, refuting the false; second, submitting to defeat; third, asking about the true; fourth, expounding; fifth, generating the aspiration [for awakening]. The first section has two parts: first, a dual interrogation, and second, a dual refutation. This is the first, the interrogation. The Wu edition reads: "Is it accompanied by characteristic marks, or without characteristic marks?" The intention of this refutation is: Does what the divine eye sees grasp characteristic marks, or does it not grasp characteristic marks? Because the Hinayana attains the divine eye relying on mundane dhyāna, it sees by grasping characteristic marks. The Mahayana attains the divine eye relying on the samādhi of the true mark, and therefore it sees without marks. Sengzhao says: "The retributive bodies and the six faculties of the three realms arise from karmic defilements; they are called 'having conditioned characteristics.' The dharmakāya transcends the three realms, and its six faculties do not arise from karmic defilements; it is called 'unconditioned.' Now, because something is conditioned, there are things it cannot do; because the dharmakāya is unconditioned, there is nothing it cannot do."