維摩義記 2.77

2.77

「文殊師利問疾品」者，前告諸人皆辭不堪，此告文殊令往問疾，因以標品，名為文殊問疾品矣。此品之首三句分別：一、釋來意；二、對上辨異；三、分文解釋。言來意者，意別有三：一、以維摩德高難敵，餘悉不堪，故須告命文殊往問；二、所辨法妙餘不能請，故須告命文殊往問；三所化眾生宜聞二人問答獲益，故須告命文殊問疾。來意如是。言辨異者，異別有五，備如上辨。第一義者，前告不堪，為顯維摩人德尊高勝過眾聖；此告所堪，彰其德妙文殊方堪，故德妙矣。第二義者，前告不堪，彰彼維摩辨才難敵，顯其智勝；下對堪者，廣顯維摩神變叵測，彰其通勝。第三義者，前告不堪，廣寄眾言以顯維摩解脫之德；此對堪者，維摩自顯解脫之德。第四義者，先告不堪，廣顯維摩昔所說法；此對堪者，廣顯維摩今所說法。第五義者，前告不堪，辨明菩薩所學法體；下對堪者，顯修成相。辨異如是。次第三門科分解釋。文別有二：一、告文殊令往問疾起說由序。二、「善來」下，正對問人廣宣所說。前中初先「如來告命」下，彰文殊奉命往問。文別有四：一、嘆維摩德高難敵，承力往問；二、與大眾相隨共往；三、維摩知來，空室相待；四、文殊至，見其室空獨寢而臥。就初段中，先嘆維摩，彰己非敵；「雖然」已下，承力往問。嘆中初言「彼上人者難為酬對」，是總嘆也。「深達實相」下別。別中有三：一、嘆維摩智解殊勝；二、「一切菩薩法式知」下，行修具足；三、「降魔」下，德用自在。就嘆解中，「深達實相」，是其實智亦名證智。依《涅槃經》或名世諦以為實相，或名真諦以為實相。《依大品經》多名真諦以為實相。今此亦應名第一義為實相耳，於實窮證故曰深達。「善說法要」，是方便智亦名教智，能宣法化故云善說，所說要當故名法要。「辨才無滯」，顯前善說。言能辨了、語能才辨，故云辨才。辨才流滑，故稱無滯。「智慧無礙」，顯前深達，於深能入故曰無礙。行修具中「一切菩薩法式悉知」，自分善也。「諸佛祕藏無不得入」，勝修具也。大涅槃中法界門別，名佛祕藏，盡觀相應故無不入。諸經嘆德多依此二。德自在中「降服眾魔」，是摧邪德。「遊戲通」等，是住正德。遊戲神通，通自在也。遊涉諸通，自在如戲，故言遊戲。「其慧方便皆已得度」，智慧滿也。慧是實慧，其方便者是方便智。此二窮極到於滿處，名皆已度。上來廣嘆維摩德高。「雖然」已下，承力往問。前彰難酬，此明承力，容可為問。辨難兼易，竝以言雖。然猶爾。雖爾難對，我當承佛聖旨往問。下稟上力名之為承，旨謂意旨。此承如來意力加被而往問也。

As for the "Chapter on Mañjuśrī Inquiring About the Illness": previously the various persons were addressed and all declined, not being equal to it; here Mañjuśrī is addressed and ordered to go and inquire about the illness. Following from this, the chapter is titled, called the Chapter on Mañjuśrī Inquiring About the Illness. The beginning of this chapter is distinguished into three phrases: first, explaining the reason for its coming; second, distinguishing the differences in contrast to what precedes; third, dividing the text and explaining it. Regarding the reason for its coming, the reasons are threefold: first, because Vimalakīrti's virtue is lofty and difficult to match, and all the others were not equal to it, it was therefore necessary to command Mañjuśrī to go and inquire; second, the Dharma being elucidated is subtle and others cannot request it, so it was necessary to command Mañjuśrī to go and inquire; third, it was appropriate for the sentient beings to be converted to hear the questions and answers between the two persons to obtain benefit, so it was necessary to command Mañjuśrī to inquire about the illness. Such is the reason for its coming. Regarding distinguishing the differences, the differences are fivefold, fully distinguished as above. The first meaning: previously addressing those who were not equal served to reveal that Vimalakīrti's personal virtue is lofty and superior to the multitude of noble ones; here addressing the one who is equal reveals that his virtue is so subtle that only Mañjuśrī is equal to it, hence his virtue is subtle. The second meaning: previously addressing those not equal revealed that Vimalakīrti's eloquence is difficult to match, showing that his wisdom is superior; below, confronting the one who is equal extensively reveals that Vimalakīrti's spiritual transformations are unfathomable, showing that his supernormal powers are superior. The third meaning: previously addressing those not equal extensively drew upon the words of the multitude to reveal Vimalakīrti's virtue of liberation; here, confronting the one who is equal, Vimalakīrti himself reveals his virtue of liberation. The fourth meaning: first addressing those not equal extensively revealed the Dharma previously taught by Vimalakīrti; here, confronting the one who is equal extensively reveals the Dharma presently taught by Vimalakīrti. The fifth meaning: previously addressing those not equal analyzed and clarified the essential nature of the dharmas learned by the bodhisattvas; below, confronting the one who is equal reveals the marks of accomplished practice. Such are the distinctions. Next, the third section: divisional explanation. The text has two [parts]: first, commanding Mañjuśrī to go inquire about the illness initiates the narrative preface; second, from "Welcome" downward, directly facing the interrogator, he extensively proclaims what is taught. In the first part, beginning from "The Tathāgata commanded" downward, it reveals Mañjuśrī receiving the command to go and inquire. The text has four [parts]: first, praising Vimalakīrti's virtue as lofty and difficult to match, and relying on [the Buddha's] power to go and inquire; second, going together in company with the great assembly; third, Vimalakīrti, knowing he was coming, empties his room to await him; fourth, Mañjuśrī arrives and sees that his room is empty and he is lying down alone. Within the first section, he first praises Vimalakīrti, revealing that he himself is no match; from "Although" downward, he relies on [the Buddha's] power to go and inquire. Within the praise, the initial statement "That superior person is difficult to respond to" is a general praise. From "Deeply penetrating the true mark" downward is specific. Within the specific there are three: first, praising the excellence of Vimalakīrti's wisdom and understanding; second, from "knowing all bodhisattva rules and rituals" downward, his practice and cultivation are complete; third, from "subduing the māras" downward, the functioning of his virtue is unrestricted. Within the praise of his understanding, "deeply penetrating the true mark" is his real wisdom, also called the wisdom of realization. Relying on the *Nirvāṇa Sūtra*, conventional truth is sometimes called the true mark, or ultimate truth is sometimes called the true mark. Relying on the *Large Prajñāpāramitā Sūtra*, ultimate truth is mostly called the true mark. Here too, the supreme truth should be called the true mark; because he thoroughly realizes the truth, it is called "deeply penetrating." "Skilfully explaining the essentials of the Dharma" is the wisdom of upāya, also called the wisdom of teaching; being able to proclaim the Dharma teachings, it is called "skilfully explaining"; what he explains being essential and pertinent, it is called "the essentials of the Dharma." "Eloquence without obstruction" demonstrates the previous "skilfully explaining." When words can discriminate clearly and speech is adroitly articulate, it is called eloquence. Eloquence being fluent, it is called "without obstruction." "Wisdom unobstructed" demonstrates the previous "deeply penetrating"; being able to penetrate deeply, it is called "unobstructed." Within the completeness of practice and cultivation, "knowing all bodhisattva rules and rituals" is the excellence of his own share. "Entering all secret treasuries of all buddhas without exception" is the completeness of superior cultivation. In the Great Nirvāṇa, the distinctions among the gates of the dharmadhātu are called the secret treasury of the buddhas; because his thorough contemplation accords with them, there are none he does not enter. The various sūtras mostly rely on these two when praising virtues. Within the unrestrictedness of his virtue, "subduing all the māras" is the virtue of destroying the heterodox. "Disporting in supernormal powers" and so forth is the virtue of abiding in the correct. Disporting in supernormal powers means freedom in supernormal powers. Travelling through all supernormal powers with freedom like play, it is therefore called "disporting." "His wisdom and upāya have all attained crossing over" means the fulfillment of wisdom. "Wisdom" is real wisdom; "his upāya" is the wisdom of upāya. These two being brought to their utmost limit and reaching fulfillment is called "all having attained crossing over." The above has extensively praised Vimalakīrti's lofty virtue. From "Although" downward, he relies on [the Buddha's] power to go and inquire. The former revealed that he was difficult to answer; this clarifies that by relying on [the Buddha's] power, it is perhaps possible to make inquiries. Discriminating the difficult while combining the easy, both are expressed by the word "although". "So" means "even so". Even though he is difficult to confront, I shall rely on the Buddha's holy intention to go and inquire. The lower receiving the power of the higher is called "relying on"; "intention" means the intended purpose. This means relying on the support and empowerment of the Tathāgata's intention and power to go and inquire.