維摩義記 2.38

2.38

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.