注維摩詰經 1.6

1.6

[Kumāra]jīva says: Vimalakīrti, in the language of Qin called Pure Name, is one among the five hundred youths. Coming from the land of Abhirati to roam in this realm, the responses he needed to make were already complete, and he was about to return to his original land. Wishing to manifest his pure virtue so as to enrich sentient beings, there had to be a reason to manifest his traces and awaken his contemporaries; therefore, he instructed his fellow companions to go to the Buddha, while he alone did not go. Since he alone did not go, they knew he was ill. How is this known? The five hundred companions together followed the Great Way; when it came to advancing in virtue and cultivating goodness, they always moved and stayed together. The assembly summoned for the pure land was a major enterprise, yet he did not join them; this showed he was ill. Because he was ill, there was an assembly to inquire after his illness. The assembly to inquire after his illness arose from the gathering for the pure land; the gathering for the pure land arose from the expedients of Pure Name. Thus, the reasons for the beginning and end of this sūtra are truly well-founded. If viewed from the speaking itself, all the sages share equal merit; if traced from the fundamental basis, the merit comes from Pure Name. Tracing its origin, it is therefore called 'Spoken by Vimalakīrti.'
[Seng]zhao says: Vimalakīrti, in the language of Qin called Pure Name, is a dharmakāya mahāsattva. His expedient ways have no fixed form, and his concealment and manifestation show different traces. Relinquishing that Abhirati, he manifested in this saha-world, blending his light with the dust of the world so as to open the teachings of the Way; he always roamed with Ratnakūṭa, being companions in the citadel of the Dharma. His teaching conditions having ended, he was about to return to Abhirati; therefore, he wished to manifest his spiritual virtue so as to propagate the Tathāgata's way of inconceivable liberation. Reaching the point of instructing Ratnakūṭa to go alone to Śākyamuni while he remained behind and manifested illness, he thereby produced the occasion to inquire after illness and established the beginning of the subtle words. Since the wondrous utterance originated from him, it is said to be his teaching.
Zhu Daosheng says: Vimalakīrti is called Spotless Fame here. Concealing his traces among the five desires, he was detached and unstained; his pure fame spread afar, and so he received this appellation. Those who value fame and seek reality will surely value his teaching. The teaching fundamentally expresses reality; if one values it, one will ultimately obtain what one seeks. Relying on this immediate encounter, it surpasses holy words.