淨名經集解關中疏 2.455

2.455

At that time Śāriputra asked Vimalakīrti: "From where did you pass away to come and be born here?" / Second, discussing birth and cessation, in three sections: Śāriputra asks; second, Jingming adduces an illusion as an illustration; third, explaining its birth and cessation. The previous text has four parts; this is first, Śāriputra's question. One who departs from birth and cessation to see non-birth and non-cessation holds the view of the two vehicles, not the meaning of the true mark. If one awakens to non-birth and non-cessation precisely within conditioned birth and cessation, this is the meaning of the dharmakāya. Because there is this distinction, it is discussed again. Although all hundred negations were fully revealed above, now it only discusses birth and cessation. If one awakens to birth as being without birth, it is naturally unborn; being unborn is natural, and naturally all negations can be seen. Zhao says: Above it said, 'Just as I contemplate the true mark of my own body.' The true mark is unborn, yet now he is manifested as being born; wishing to complete the meaning of his own contemplation, he therefore asks about passing away and being born. Vimalakīrti said, "Does the dharma you have attained involve passing away and being born?" / Second, counter-questioning. Zhao says: He asks back about what has been attained to prove there is no passing away or being born. The dharma attained is precisely the unconditioned and characteristicless dharma.