維摩經略疏 4.63

4.63

「當了」下，二、呵說法不契根緣。此不解別教無入假觀，不得道種智法眼知病識藥隨病授藥。文為二：一呵不知根、二呵於知見有滯。初云「當了眾生根有利鈍」者，目連或念：「如來亦說此法，何得見呵？」淨名知念，即以斥云：「如來知根，故於聲聞經中說此折空。今居士根利，何得以拙度而說法乎？」故說體空以逗於彼，善於知見無所罣礙。次斥其知見有滯。無種智法眼故說法有滯。今淨名通達別教得道種智，故知法無礙；得法眼故見法無礙，故能知病識藥、隨病授藥，以四無礙赴機無滯。

From 'One should comprehend...' onward: second, rebuking his preaching for not according with the faculties and conditions. This is because he did not understand the Separate Teaching, lacked the contemplation of entering provisionality, and had not attained the knowledge of the aspects of the path or the Dharma-eye to diagnose illnesses, recognize medicines, and dispense medicines according to the illness. The text has two parts: first, rebuking him for not knowing the faculties; second, rebuking him for impediments in his knowledge and vision. First, 'one should comprehend that the faculties of sentient beings are sharp or dull': Maudgalyāyana might have thought: 'The Tathāgata also spoke this Dharma; why should I be rebuked?' Vimalakīrti, knowing his thought, promptly reprimanded him: 'The Tathāgata knew their faculties, hence in the śrāvaka sūtras he taught this analytical emptiness. Now the laymen's faculties are sharp; why expound the Dharma using clumsy liberation?' Therefore he expounded embodying emptiness to match them, being skilled in knowledge and vision without hindrance. Next, he rebuked the impediments in his knowledge and vision. Lacking the knowledge of the aspects of the path and the Dharma-eye, his preaching had impediments. Now Vimalakīrti thoroughly penetrated the Separate Teaching and attained the knowledge of the aspects of the path, hence he knew phenomena without hindrance; having attained the Dharma-eye, he saw phenomena without hindrance, and so was able to diagnose illnesses, recognize medicines, and dispense medicines according to the illness, responding to capacities without impediment through the four unhindered knowledges.