維摩義記 2.28

2.28

自下第三彰其巧化。於中六句：初、維摩詰默入三昧。二、由入三昧令此比丘自識宿命，曾於過佛種善發心。此乃維摩宿命通力故令識之。菩薩宿命凡有六種，如《地持》說：一、自知宿命；二、知他宿命；三、令他人知己宿命；四、令他人自知宿命；五、令他人知他宿命；六、能令彼所知眾生展轉相知。今令比丘自識宿命，是第四門令他自知。三、「即時」下，由識宿命還得本心，謂還得本大乘心矣。四、「於是」下，明諸比丘由得本心，荷恩致敬。首是頭首，稽首禮足顯敬慇至。五、維摩詰因其得心，更為說法。六、由為說法，彼於菩提不復退轉。此諸比丘住在善趣，由聞命說進入種姓，故永不退。

From here down, the third [section] reveals his skillful transformation. There are six clauses in it: first, Vimalakīrti silently entered samādhi. Second, by entering samādhi he caused these monks to remember their own past lives—that they had once planted roots of goodness and aroused the mind under past Buddhas. This was through Vimalakīrti's supernormal power of knowing past lives that he caused them to remember it. A bodhisattva's [knowledge of] past lives has six kinds altogether, as explained in the Bodhisattvabhūmi: 1. knowing one's own past lives; 2. knowing others' past lives; 3. causing others to know one's own past lives; 4. causing others to know their own past lives; 5. causing others to know others' past lives; 6. being able to cause those sentient beings known by him to know each other mutually. Here, causing the monks to remember their own past lives is the fourth approach: causing others to know their own. Third, from "Immediately" onwards, through remembering their past lives they recovered their original mind—meaning that they recovered their original Mahāyāna mind. Fourth, from "Thereupon" onwards explains that because the monks recovered their original mind, they felt gratitude and paid homage. "Head" (首) means the top of the head; prostrating with their heads to his feet demonstrated the utmost respect and sincerity. Fifth, because they recovered their mind, Vimalakīrti further expounded the Dharma for them. Sixth, as a result of his expounding the Dharma, they no longer retrogressed from bodhi. These monks were abiding in good destinies, and through hearing the instructions expounded, they entered into the lineage (gotra); therefore they never retrogressed.