維摩義記 1.65

1.65

下隨文釋。此會之中有序有正。不定進退，有二：一、唯取維摩現今一會所說之法以為正宗。是即從初至獨寢以疾臥來，通為由序；「善來文殊不來相」下，是其正宗。序中約人，兩門分別：一通維摩及佛分別；第二唯就維摩分別。通約維摩及佛分別者，序中分二：初〈方便品〉明其維摩現病起發；二〈弟子品〉下彰其如來告命起說。前現病中文別有三：初、舉維摩為起說人；二、「已曾」下，讚歎維摩彰起說德；三，「其以方便現身疾」下，現病起說。後明如來告命序中，文別亦三：初、維摩詰念待聖問，起告所由。二、如來因念，正告問疾。三、「念文殊與眾來」下，維摩空室待其所告。於此分中告問為宗，是故總名如來告問起發序矣。即文以求，為序正爾。通約維摩及佛如是，唯就維摩分別云何？於中略以三門分別：一、顯德序；二、現相序；三、興念序。言顯德者，廣顯維摩行德殊勝，令人敬信，聞說樂受。於中有三：一、直歎顯德；二、「以疾故國王大臣皆往問」下，寄就說顯德，亦得名為寄化顯德；三、〈弟子品〉下，寄對顯德。於此分中，先對不堪，彰其德高。〈問疾品〉初寄對所堪，顯其德妙。顯德如是。言現相者，所現有二：一、現病為由。二、〈問疾品〉空室起發。論其現病為後十原，語其空室為後七本，故得名序。十之與七，〈問疾品〉中當廣辨列。現相如是。言興念者，為念有二：一、〈弟子品〉初，念問為由。二、〈問疾品〉初，念文殊來，空室相待。序相如是，正宗之文至時當辨。此一序正，舊來共傳。

Below, we explain according to the text. Within this assembly, there is a preface and a main body. As for indeterminate inclusion and exclusion, there are two views: First, taking only the dharma taught by Vimalakīrti in this present single assembly as the main body. In this case, from the beginning up to 'lying ill, resting alone' constitutes the introductory narrative in general, while from 'Welcome, Mañjuśrī! The appearance of not coming...' onward is its main body. Within the preface, discriminating in terms of persons involves two gates: the first discriminates jointly regarding Vimalakīrti and the Buddha; the second discriminates solely with regard to Vimalakīrti. Regarding the joint discrimination of Vimalakīrti and the Buddha, the preface is divided into two parts: First, the 'Upāya Chapter' clarifies Vimalakīrti's manifesting illness to initiate [the discourse]; second, from the 'Disciples Chapter' onward reveals the Tathāgata's directives and commands to initiate the teaching. In the preceding [part on] manifesting illness, the text is divided into three sections: First, it points to Vimalakīrti as the person initiating the teaching; second, from 'He had already...' onward, it praises Vimalakīrti to reveal the virtues of the one initiating the teaching; third, from 'With his upāya he manifested illness in his body...' onward, he manifests illness to initiate the teaching. In the latter preface explaining the Tathāgata's directives and commands, the text is likewise divided into three sections: First, Vimalakīrti's reflecting upon waiting for the noble inquiry, which is the reason for giving the commands; second, the Tathāgata, because of that reflection, directly commanding [them] to inquire after the illness; third, from 'reflecting that Mañjuśrī would come with the assembly...' onward, Vimalakīrti empties the room to await those commanded. In this section, commanding the inquiry is the core, so it is collectively termed the preface of the Tathāgata's command to inquire as an initiation. Following the text closely, it serves as the preface precisely like this. Such is the joint consideration of Vimalakīrti and the Buddha; what about the discrimination solely regarding Vimalakīrti? Within this, it is briefly discriminated into three gates: first, the preface revealing virtue; second, the preface manifesting signs; third, the preface giving rise to reflections. As for 'revealing virtue', it broadly reveals that Vimalakīrti's virtues of practice are supreme, making people revere and believe in him, and happily accept hearing the teaching. Within this there are three parts: First, directly praising to reveal virtue; second, from 'Because of his illness, kings and great ministers all went to inquire...' onward, relying on his teaching to reveal virtue, which can also be named relying on his conversion [of others] to reveal virtue; third, from the 'Disciples Chapter' onward, relying on confrontations to reveal virtue. In this part, first confronting those who are not capable reveals the height of his virtue; at the beginning of the 'Inquiring after Illness Chapter', relying on confronting those who are capable reveals the marvel of his virtue. Such is the revealing of virtue. As for 'manifesting signs', what is manifested is twofold: first, manifesting illness as the origin; second, in the 'Inquiring after Illness Chapter', emptying the room to initiate [the assembly]. If we discuss manifesting illness, it serves as the source of the subsequent ten [topics]; if we speak of emptying the room, it serves as the root of the subsequent seven [topics]; hence it is termed the preface. The ten and the seven will be broadly distinguished and listed in the 'Inquiring after Illness Chapter'. Such is the manifesting of signs. As for 'giving rise to reflections', the reflections are twofold: first, at the beginning of the 'Disciples Chapter', reflecting on the inquiry as the reason; second, at the beginning of the 'Inquiring after Illness Chapter', reflecting on Mañjuśrī's coming and awaiting him by emptying the room. Such are the marks of the preface; the text of the main body will be distinguished when the time comes. This [division of] preface and main body has been transmitted and shared from antiquity.