維摩義記 2.77

2.77

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.