維摩義記 4.66

4.66

次第五門隨文解釋。此品有二：一、見釋迦；二、「爾時舍利問維摩」下明見阿閦。於此二中有七種異：一、能見人異。前維摩見，後大眾見。二，所見佛異。前見釋迦，後見阿閦。三、能見行異。前維摩詰內正觀力故能見佛，後諸大眾願求之力故能見佛。四、所現身異。前維摩詰內正觀力見法身佛，後段大眾以維摩詰勝神通力見色身佛。維摩德高故是法身，大眾行劣故見色身。五、通局異。前段之中局唯見佛，後段見佛及見佛土。六、成行異。前段維摩內正觀力見法身佛成就自德，後段維摩以神通力令諸大眾見色身佛成利他德。七、化益異。前段化人捨相入實成就證行，證入如來法身之體；後段化人發願求生成就教行，故下大眾因見妙喜發願求生。兩段不同，有此七異。就前段中，如來先問以為起發。「欲見如來，為以何等觀如來乎」。維摩向前自從其舍欲往見佛，說之以為欲見如來。隨其化相自覩佛形名之為見，實則內證相應名見。內覺證見，大眾未知，故問顯之，為以何等觀如來乎？下維摩詰身已所見令眾同入。於中初先觀身類佛，略明所見；「我觀」已下，觀佛同己，廣明所見。

Next, the fifth gate explains according to the text. This chapter has two parts: first, seeing Śākyamuni; second, from "At that time Śāriputra asked Vimalakīrti" onward, clarifying seeing Akṣobhya. In these two there are seven kinds of differences: first, the difference in the persons capable of seeing: previously Vimalakīrti sees, afterward the great assembly sees; second, the difference in the buddhas seen: previously one sees Śākyamuni, afterward one sees Akṣobhya; third, the difference in the practice capable of seeing: previously, due to the power of inner correct contemplation, Vimalakīrti is able to see the Buddha; afterward, due to the power of aspirational seeking, the great assembly is able to see the Buddha; fourth, the difference in the bodies manifested: previously Vimalakīrti, through the power of inner correct contemplation, sees the dharmakāya Buddha; in the latter section the great assembly, by Vimalakīrti's superior supernatural power, sees the rūpakāya Buddha; because Vimalakīrti's virtue is lofty, it is the dharmakāya; because the assembly's practice is inferior, they see the rūpakāya; fifth, the difference in breadth and restriction: within the preceding section it is restricted solely to seeing the Buddha, while the latter section sees the Buddha and sees the buddha land; sixth, the difference in accomplished practice: in the preceding section Vimalakīrti, through the power of inner correct contemplation, sees the dharmakāya Buddha, accomplishing his own virtue; in the latter section Vimalakīrti, through supernatural power, causes the great assembly to see the rūpakāya Buddha, accomplishing the virtue of benefiting others; seventh, the difference in transformative benefit: the preceding section transforms people to abandon characteristics and enter reality, accomplishing the practice of realization and realizing entry into the essence of the Tathāgata's dharmakāya; the latter section transforms people to generate vows to seek rebirth, accomplishing instructional practice; hence below, the great assembly, through seeing Abhirati, generates vows to seek rebirth. The two sections are not the same; there are these seven differences. In the former section, the Tathāgata first questions to initiate: "If you wish to see the Tathāgata, by what means do you contemplate the Tathāgata?" Vimalakīrti earlier wished to go from his house to see the Buddha, which is spoken of as wishing to see the Tathāgata. Following the transformed appearance, seeing the Buddha's form for oneself is called seeing; in reality, however, inner realization being in accord is called seeing. Inner awakening and realization-seeing is not known to the great assembly, so he questions to reveal it: by what means do you contemplate the Tathāgata? Below, Vimalakīrti causes the assembly to enter equally into what his own person has seen. Therein, he first contemplates his own body as comparable to the Buddha, briefly clarifying what is seen; from "I contemplate" onward, he contemplates the Buddha as identical to oneself, extensively clarifying what is seen.