維摩義記 4.32

4.32

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.