維摩義記 2.24

2.24

自下第二明教呵辭。何故須然？為益富樓并令比丘捨小求大，所以教呵。文中「維摩來謂」，總舉，下別顯之。別中有四：第一、呵其違欲說法。二、「汝不能知眾生根」下，呵違根說。三、「欲行大道莫示小」下，重就第一呵違欲說。四、「此比丘久發大」下，重就第二呵違根說。初中四句。兩句教呵。初言「先當入定觀心然後說」者，教觀欲說。二「無以穢」下，呵違欲說，約喻呵之。無謂勿也，以猶用也。小乘之法如似穢食，比丘大欲事同寶器，勿用小乘穢弊法食投於大乘樂欲寶器。三「當知」下，教知欲說。觀始知終，故復教之。比丘念大，汝須知之。四「無以」下，呵違欲說，約喻呵之。比丘大欲以似瑠璃，小乘小欲事同水精。勿將餘人水精小欲，同此比丘瑠璃大欲。此初段竟。

From here down, the second [section] explains the words of instruction and rebuke. Why was this necessary? To benefit Pūrṇa and cause the monks to abandon the small and seek the great—that is why he instructed and rebuked him. In the text, "Vimalakīrti came and said" is a general introduction, and below it is shown specifically. In the specific [part] there are four [points]: first, he rebukes him for expounding the Dharma contrary to their inclinations; second, from "You cannot know the faculties of sentient beings" onwards, he rebukes him for expounding contrary to their faculties; third, from "If they wish to tread the great path, do not point out a narrow lane" onwards, he reiterates the first [point], rebuking him for expounding contrary to their inclinations; fourth, from "These monks long ago aroused the great [mind]" onwards, he reiterates the second [point], rebuking him for expounding contrary to their faculties. In the first [point] there are four clauses, two of which are instruction and rebuke. First, saying "You should first enter concentration, observe their minds, and only then expound" instructs him to observe their inclinations before expounding. Second, from "Do not take defiled [food]" onwards rebukes him for expounding contrary to their inclinations, rebuking him by means of an analogy. "Do not" (無) means not to; "take" (以) is like "use". The teachings of the Hīnayāna are like defiled food, while the great inclinations of the monks are like a precious vessel; do not use the defiled and base Dharma-food of the Hīnayāna to cast into the precious vessel of delight and aspiration for the Mahāyāna. Third, from "You should know" onwards instructs him to know their inclinations before expounding. Observing the beginning allows one to know the end, hence he further instructs him: the monks are mindful of the great, and you must know it. Fourth, from "Do not take [a crystal]" onwards rebukes him for expounding contrary to their inclinations, rebuking him by means of an analogy. The monks' great inclinations are like vaiḍūrya, while the small inclinations of the Hīnayāna are like crystal. Do not equate the small inclinations of others, like crystal, with the great inclinations of these monks, like vaiḍūrya. This concludes the first section.