維摩經略疏 5.104

5.104

「即聞至勿慚」，二、聞空聲慰喻阿難。既深懷恥愧，恐招二謗之罪，是以空聲解釋安慰。空聲者，毘盧遮那法身之聲，如《普賢觀》之所明也。「如居士言」者，如淨名說法身智斷具足，此身無疾不須乞乳。即是實智，其言不虛。但為佛出五濁惡世，現行斯法度脫眾生。五濁者，一劫濁、二煩惱濁、三眾生濁、四見濁、五命濁。若佛出此五濁惡世，為度鈍根聲聞弟子，示同人法，故現有疾，即是權智。今為化婆羅門故，宜須取乳，為其福田，不勞恥愧。是真應二身，其義不同。本地法身雖無有疾，迹中應同方便利物。若知此意，豈成二謗？不須恥愧也。

From "Then I heard" down to "do not be ashamed": second, hearing a voice in the air comforting Ānanda. Since he deeply harbored shame and embarrassment, fearing he had incurred the sin of the two slanders, a voice in the air therefore explained and comforted him. The voice in the air was the voice of the dharmakāya of Vairocana, as clarified in the Contemplation of Samantabhadra. As for "As the layman said": just as Vimalakīrti said, the dharmakāya is complete in wisdom and severance; this body has no illness and has no need to beg for milk. This is real wisdom; his words are not false. However, it is because the Buddha appeared in the evil world of five turbidities that he manifested this practice to deliver sentient beings. The five turbidities are: first, the turbidity of the kalpa; second, the turbidity of afflictions; third, the turbidity of sentient beings; fourth, the turbidity of views; fifth, the turbidity of lifespan. If the Buddha appears in this evil world of five turbidities, in order to deliver dull-rooted śrāvaka disciples, he demonstrates conformity with human ways, hence manifesting that he has illness; this is provisional wisdom. Now, in order to convert the brāhmaṇa, he ought to obtain milk to serve as his field of merit; there is no need to be ashamed. These are the true and responsive bodies, whose significance is different. Although the fundamental dharmakāya has no illness, the traces conform in response as an expedient means to benefit beings. If one understands this meaning, how could it constitute the two slanders? There is no need to be ashamed.