淨名經集解關中疏 1.510

1.510

維摩詰言。止止。阿難莫作是語　此二彈呵文四。初略止二謗。二略顯真身。三廣止二謗。四廣顯真身。此初略止二謗也。天台云。無病言病增謗也。德圓言減損謗也。佛身無生應物現生。有身則有疾。小乘執實故云謗也。大乘知應故非謗也。豈復離此現疾別有不謗之法身哉。

"Vimalakīrti said: 'Stop, stop, Ānanda! Do not speak such words!'" / Second, the reproof, in four parts: 1. briefly halting two slanders; 2. briefly revealing the true body; 3. extensively halting two slanders; 4. extensively revealing the true body. This is the first, briefly halting the two slanders. Tiantai says: Speaking of illness when there is no illness is the slander of exaggeration; speaking of deficiency when virtues are complete is the slander of diminution. The Buddha's body is unarisen, manifesting birth in response to beings. If there is a body, there is illness. The Lesser Vehicle clings to it as real, hence it is called a slander; the Great Vehicle knows it is a responsive manifestation, hence it is not a slander. How could there be, apart from this manifested illness, another dharmakāya free from slander?