維摩義記 4.66

4.66

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.