維摩義記 2.14

2.14

次告須菩提令往得疾。外國正名為須浮帝，傳者音殊，名須菩提。其須浮帝，此名善吉，亦曰空生。初生之日家物悉空，故名空生。其人於佛弟子之中解空第一，又傳無諍三昧亦勝。今命問疾，先告、後辭。辭中初總、次釋、後結。釋中「所以」，自徵起後，下對釋之。於中有四：一、舉己昔日被呵由緣。二、「時維摩」下，出被呵辭。三、「時我世尊聞此茫然不識」已下，自申己闕，彰彼難敵。四、「說是法時二百天子得法眼」下，教呵利益。初中「憶昔」，舉被呵時。「入舍乞食」，陳被呵事。

Next, [the Buddha] addressed Subhūti, bidding him to go and inquire after the illness. The correct name in the foreign country is Subhūti (Xufudi); translators' pronunciations differed, so he is called Subhūti (Xuboti). This name "Subhūti" is translated here as Shanjil ("Good Auspice"), and also called Kongsheng ("Born of Emptiness"). On the day he was born, the household goods were all empty, hence he was named Born of Emptiness. Among the Buddha's disciples, this person was foremost in understanding emptiness, and tradition also has it that he excelled in the concentration of non-contention (araṇāsamādhi). Now, being commanded to inquire after the illness, first comes the instruction, and next the declining. In the declining, first there is a general statement, next the explanation, and finally the conclusion. In the explanation, "For what reason?" raises [the inquiry] on his own to initiate what follows, and below he explains it in response. Within this there are four parts: first, adducing the circumstances of his being rebuked in the past; second, from "at that time, Vimalakīrti" onward, presenting the words of the rebuke; third, from "at that time, World-Honoured One, hearing this I was bewildered and did not know…" onward, setting forth his own shortcoming and revealing that [Vimalakīrti] was difficult to contend with; fourth, from "when this Dharma was spoken, two hundred devaputras attained the Dharma-eye" onward, the benefits of the instruction and rebuke. In the first part, "remembering the past" adduces the time when he was rebuked; "entering the house to beg for food" recounts the incident of being rebuked.