維摩經略疏 3.71

3.71

「其往者」下，三、因為說法。若不現疾，無由彈諸豪族，設來亦無緣呵斥。然約他身說過為難，我既有疾，彼豈得無？故因己疾廣為說之，令生厭離，勸求佛身。文為三：一總標說法、二正說觀門、三勸求佛身。初文可知。次二種說法者，是佛法大意，即是誡令斷惡、勸令生善，因此得成淨土之業。又若但勸厭離斷惡而不勸求佛身，即怖畏世間墮於二地。若墮二地，此經及《大品》並成根敗之士。若依《法華》、《涅槃》即於佛道紆迴。今此觀門，多在藏通。何者？芭蕉等譬在藏，幻夢等譬是通。

From "To those who went" onward is the third part: expounding the Dharma because of it. Had he not manifested illness, there would have been no occasion to rebuke the powerful clans; even had they come, there would have been no occasion to reproach them. Moreover, it is difficult to speak of faults based on another's body; since I myself am ill, how could they be free of it? Therefore, on the occasion of his own illness, he expounded it extensively to cause them to give rise to revulsion and detachment, and encouraged them to seek the Buddha's body. The text has three parts: first, generally indicating the expounding of the Dharma; second, directly expounding the gate of contemplation; third, encouraging them to seek the Buddha's body. The first passage can be known. The next two ways of expounding the Dharma are the general import of the Buddha's Dharma, which are precisely admonishing them to sever evil and encouraging them to give rise to good; through this, karma for the pure land is accomplished. Furthermore, if he only encouraged revulsion, detachment, and severing evil, but did not encourage seeking the Buddha's body, they would dread the world and fall into the two stages. If they fell into the two stages, in this sūtra and the Dàpǐn they would become persons of ruined roots; according to the Lotus Sūtra and the Mahāparinirvāṇa Sūtra, they would take a circuitous path to the Buddha's way. Now, this gate of contemplation mostly pertains to the Tripiṭaka and shared [teachings]. Why so? Similes such as the plantain tree belong to the Tripiṭaka [teaching], while similes such as phantoms and dreams belong to the shared [teaching].