維摩義記 2.38

2.38

就下明教菩薩法中，義有通局，局則此品明教菩薩，通則盡後〈香積佛品〉悉是此會教菩薩法。就其通中，先將此品約對後文辨其同異，次通科分，後別解釋。同異如何？異有五種。其一義者，今此品中約對不堪，彰彼維摩人德尊高；〈問疾品〉下約對所堪，顯其德妙。第二義者，今此品中廣明維摩辨才難敵，彰其智勝；〈問疾品〉下廣明維摩神變自在，顯其通勝。第三義者，今此品中廣寄他言以顯維摩解脫之德，〈問疾品〉下維摩自顯解脫之德。第四義者，於此品中因告不堪，廣顯維摩昔所說法；〈問疾品〉下因告所堪往彼問疾，明今所說。第五義者，於此品下明教菩薩所行法體，〈問疾品〉下明教菩薩修成之相。異相如是。所言同者有其三種：一教人同，此品與下教同菩薩。二明法同，同以菩薩所行之法而為教示。三辨行同，於此品中辨行有二，謂證與教。初對彌勒明其證行，謂教天子捨相證實；後對餘人明其教行。〈問疾品〉下亦辨此二：〈入不二門〉明其證行，餘明教行。同異如是。

Regarding the following section that explains the dharma taught to bodhisattvas, the meaning has a specific and an overarching [sense]. In the specific sense, this chapter explains the teaching to bodhisattvas; in the overarching sense, everything up through the subsequent "Xiangji fo pin" (Fragrance Accumulation Buddha Chapter) constitutes the dharma taught to bodhisattvas in this assembly. In terms of this overarching sense, we first compare this chapter with the subsequent text to distinguish their similarities and differences; next, provide an overarching structural division; and finally, give specific explanations. What are the similarities and differences? The differences are of five kinds: First, in this chapter, [the narrative] is framed in terms of [those who are] incapable, highlighting the supreme nobility of Vimalakīrti's personal virtues; from the "Wenji pin" (Inquiring about Illness Chapter) onward, it is framed in terms of [the one who is] capable, revealing the wondrousness of his virtues. Second, in this chapter, it extensively explains that Vimalakīrti's eloquence was difficult to match, demonstrating his superior wisdom; from the "Wenji pin" onward, it extensively explains Vimalakīrti's sovereign supernatural transformations, revealing his superior spiritual penetrations. Third, in this chapter, [the narrative] extensively draws on the words of others to reveal Vimalakīrti's virtue of liberation; from the "Wenji pin" onward, Vimalakīrti reveals his own virtue of liberation. Fourth, in this chapter, by having [the bodhisattvas] address their incapability, it extensively reveals the dharmas that Vimalakīrti taught in the past; from the "Wenji pin" onward, through addressing the capable one who goes there to inquire about the illness, it explains what is taught in the present. Fifth, from this chapter onward, it explains the essential nature of dharmas practiced when teaching bodhisattvas; from the "Wenji pin" onward, it explains the aspects of cultivating and achieving them when teaching bodhisattvas. Such are the differences. What are spoken of as similarities are of three kinds: First, the persons taught are the same: this chapter and the subsequent text both teach bodhisattvas. Second, the dharmas explained are the same: both provide instruction using the dharmas practiced by bodhisattvas. Third, the analysis of practice is the same: in this chapter, two kinds of practice are distinguished—realization and instruction. First, in relation to Maitreya, it explains the practice of realization, namely teaching the heavenly sons to relinquish signs and realize the real; later, in relation to the others, it explains the practice of instruction. From the "Wenji pin" onward, it also distinguishes these two: the "Ru bu'er men" (Entering the Non-dual Dharma Gate) explains the practice of realization, and the remainder explains the practice of instruction. Such are the similarities and differences.