維摩義記 4.32

4.32

自下第三彼維摩詰命眾不得，遣化往取。何不身往，乃使化乎？維摩即是此食化主，客在其室，無宜輒捨。又欲使彼諸菩薩等尋化推本來此聽法，故身不去。於中有三：一、化為菩薩，相好殊勝；二、「而告之」下，教往取食；三、「時化」下，明化菩薩蒙命往取。初中「維摩不起於坐居眾會前」，明起化處。「化作菩薩相好光明威德勝」等，明化所作。依《金光明》，聖身有三：一是真身，謂法與報；二是應身，隨化現生；三是化身，從應化起。今維摩詰備此三身：彼維摩詰真德之體即是真身，毘耶所受即是應身，所化菩薩即是化身。第二教中「而告之曰」，總舉教辭。下別顯之，先示其處須教身往，下教乞辭。「如我辭曰」，總舉教辭。下別，於中先教問訊世尊。「願得」已下，教從求食。「令此樂」下，明乞所為。「令樂小者得弘大道」，通法之益。「亦使如來名聲普聞」，傳人之益。又弘大道，受法之益。亦使如來名聲普聞，聞佛之益。

From here below is the third [passage], in which that Vimalakīrti, finding the assembly unable, sends an emanation to go and fetch it. Why did he not go in person, but rather sent an emanation? Vimalakīrti is the master of transformation for this meal; guests being in his room, it would not be fitting to abandon them abruptly. Furthermore, wishing to cause those bodhisattvas, tracing the origin through the emanation, to come here to listen to the Dharma, his person did not go. In this there are three parts: 1. he transforms into a bodhisattva whose marks and signs are exceedingly superior; 2. from "and told him" downward, he instructs him to go and procure the food; 3. from "At that time the emanated [bodhisattva]..." downward, it clarifies that the emanated bodhisattva received the command to go and fetch it. In the first part, "Vimalakīrti, without rising from his seat, before the assembled congregation" clarifies the place where the emanation arose. "Transformed into a bodhisattva whose marks and signs, radiance, majesty, and virtue surpassed..." and so forth clarifies what the emanation produced. According to the Suvarṇaprabhāsa, the sacred body has three kinds: first is the real body, meaning the dharmakāya and saṃbhogakāya; second is the response body, manifesting birth in accordance with conversions; third is the transformation body, arising as an emanation from the response body. Now Vimalakīrti is fully endowed with these three bodies: that essence of true virtue of Vimalakīrti is the real body; what was received in Vaiśālī is the response body; the bodhisattva transformed is the transformation body. In the second part, instruction: "And told him, saying" generally presents the words of instruction. Below distinguishes them specifically: first showing the place to which he must instruct the person to go, and below teaching the words of begging. "According to my words, say" generally presents the words of instruction. Below distinguishes them, in which he first instructs him to inquire after the World-Honoured One. From "We pray to obtain..." onward, he instructs him to seek food from him. From "Causing those who delight in..." downward, he explains the purpose of the begging. "Causing those who delight in the small to be able to broaden the Great Path" is the benefit of disseminating the Dharma. "And also causing the Tathāgata's renown to be heard everywhere" is the benefit of transmitting [knowledge of] the person. Furthermore, broadening the Great Path is the benefit of receiving the Dharma. Also causing the Tathāgata's renown to be heard everywhere is the benefit of hearing of the Buddha.