維摩義記 1.65

1.65

Below, we explain according to the text. Within this assembly, there is a preface and a main body. As for indeterminate inclusion and exclusion, there are two views: First, taking only the dharma taught by Vimalakīrti in this present single assembly as the main body. In this case, from the beginning up to 'lying ill, resting alone' constitutes the introductory narrative in general, while from 'Welcome, Mañjuśrī! The appearance of not coming...' onward is its main body. Within the preface, discriminating in terms of persons involves two gates: the first discriminates jointly regarding Vimalakīrti and the Buddha; the second discriminates solely with regard to Vimalakīrti. Regarding the joint discrimination of Vimalakīrti and the Buddha, the preface is divided into two parts: First, the 'Upāya Chapter' clarifies Vimalakīrti's manifesting illness to initiate [the discourse]; second, from the 'Disciples Chapter' onward reveals the Tathāgata's directives and commands to initiate the teaching. In the preceding [part on] manifesting illness, the text is divided into three sections: First, it points to Vimalakīrti as the person initiating the teaching; second, from 'He had already...' onward, it praises Vimalakīrti to reveal the virtues of the one initiating the teaching; third, from 'With his upāya he manifested illness in his body...' onward, he manifests illness to initiate the teaching. In the latter preface explaining the Tathāgata's directives and commands, the text is likewise divided into three sections: First, Vimalakīrti's reflecting upon waiting for the noble inquiry, which is the reason for giving the commands; second, the Tathāgata, because of that reflection, directly commanding [them] to inquire after the illness; third, from 'reflecting that Mañjuśrī would come with the assembly...' onward, Vimalakīrti empties the room to await those commanded. In this section, commanding the inquiry is the core, so it is collectively termed the preface of the Tathāgata's command to inquire as an initiation. Following the text closely, it serves as the preface precisely like this. Such is the joint consideration of Vimalakīrti and the Buddha; what about the discrimination solely regarding Vimalakīrti? Within this, it is briefly discriminated into three gates: first, the preface revealing virtue; second, the preface manifesting signs; third, the preface giving rise to reflections. As for 'revealing virtue', it broadly reveals that Vimalakīrti's virtues of practice are supreme, making people revere and believe in him, and happily accept hearing the teaching. Within this there are three parts: First, directly praising to reveal virtue; second, from 'Because of his illness, kings and great ministers all went to inquire...' onward, relying on his teaching to reveal virtue, which can also be named relying on his conversion [of others] to reveal virtue; third, from the 'Disciples Chapter' onward, relying on confrontations to reveal virtue. In this part, first confronting those who are not capable reveals the height of his virtue; at the beginning of the 'Inquiring after Illness Chapter', relying on confronting those who are capable reveals the marvel of his virtue. Such is the revealing of virtue. As for 'manifesting signs', what is manifested is twofold: first, manifesting illness as the origin; second, in the 'Inquiring after Illness Chapter', emptying the room to initiate [the assembly]. If we discuss manifesting illness, it serves as the source of the subsequent ten [topics]; if we speak of emptying the room, it serves as the root of the subsequent seven [topics]; hence it is termed the preface. The ten and the seven will be broadly distinguished and listed in the 'Inquiring after Illness Chapter'. Such is the manifesting of signs. As for 'giving rise to reflections', the reflections are twofold: first, at the beginning of the 'Disciples Chapter', reflecting on the inquiry as the reason; second, at the beginning of the 'Inquiring after Illness Chapter', reflecting on Mañjuśrī's coming and awaiting him by emptying the room. Such are the marks of the preface; the text of the main body will be distinguished when the time comes. This [division of] preface and main body has been transmitted and shared from antiquity.