維摩經略疏 5.109

5.109

此品次〈弟子品〉來者，三為破自體緣集，顯不思議解脫法身，成如來淨土之教。品意眾多，非凡情所測，今略用三意以通釋之。初正明此品來意、二略釋菩薩義、三入文解釋。初明次〈弟子品〉來者，大聖法王欲令眾生得不思議依正，先命諸大弟子各述不堪者，以諸聲聞取偏真證悉滯無為，故各辭被彈，豈堪傳旨。菩薩不爾，故次命也。但菩薩雖不滯無為，有自體之患，故於往昔皆為所呵。此明三教皆是方便，不思議法身正報未顯，真淨依報佛國未成，故諸菩薩各辭不堪。今明來意亦略有五：一為顯淨名勝智、二為轉方便教門、三為扶成佛國之教、四為折方便菩薩為入後味哢胤、五印定成經。此五名數似同〈弟子品〉，而義有殊，不可一槩。初意者，前諸弟子雖各述被彈無答，但聲聞智斷雖超三界既是小乘福智局淺，何足備顯淨名神智？如共劣者捔力未足為奇。所以次命四大菩薩及諸大士，若皆述不堪，是則咸聞淨名智德超群，莫不心生敬仰靡不歸伏。若文殊被命入室論道，即皆沾大利。此意似如為室內作序，但餘四義皆是正說，從多為論，故不屬序，前已處處料簡。

This chapter follows the “Disciples Chapter” thirdly in order to shatter self-entities and conditioned accumulations, reveal the inconceivable liberation dharmakāya, and accomplish the Tathāgata's teaching of the pure land. The intentions of this chapter are manifold and cannot be gauged by ordinary sentiments; now three points will be briefly used to broadly explain it: first, directly clarifying the purpose of this chapter's sequence; second, briefly explaining the meaning of "bodhisattva"; third, entering the text to interpret it. First, clarifying why it follows the “Disciples Chapter”: Wishing to cause sentient beings to attain inconceivable environments and persons, the Great Sage, the Dharma King, first commanded each of the great disciples to recount their inability. Because all the śrāvakas grasped a partial realization of true reality and were entirely stranded in the unconditioned, they each declined after having been rebuked, so how could they be fit to convey his instructions? Bodhisattvas are not like this, which is why he next commanded them. However, although bodhisattvas do not linger in the unconditioned, they suffer from the affliction of [clinging to] self-entities, and therefore in the past they were all rebuked by him. This clarifies that the three teachings are all provisional means; the principal reward of the inconceivable dharmakāya had not yet been revealed, and the true and pure environmental reward of the buddha-land had not yet been accomplished, which is why all the bodhisattvas each declined as being unable. Now, clarifying the purpose of this coming also briefly comprises five points: first, to reveal Vimalakīrti's superior wisdom; second, to transform the provisional teaching approaches; third, to support and accomplish the teaching of the buddha-land; fourth, to break down the provisional bodhisattvas to serve as an overture for entering the later flavors; fifth, to seal and establish the completion of the sūtra. The names and numbers of these five appear identical to those in the “Disciples Chapter”, yet their meanings are different and cannot be generalized as one. As for the first meaning: although the previous disciples each recounted being rebuked without being able to reply, the wisdom and severance of the śrāvakas, though transcending the three realms, are nonetheless of the Hinayana; their blessings and wisdom are limited and shallow, so how could they adequately reveal Vimalakīrti's divine wisdom? It is like wrestling with an inferior opponent—it is not sufficient to be deemed extraordinary. Therefore, he next commanded the four great bodhisattvas and the other mahāsattvas. If they all recount their inability, then all will hear that Vimalakīrti's virtue of wisdom surpasses the throng, and everyone will give rise to reverence and none will fail to submit. When Mañjuśrī is commanded to enter the room and discuss the Way, they will all receive great benefit. This meaning seems like composing a preface for entering the room; however, the other four meanings are all the main teaching section. Formulating the assessment from the majority, it does not belong to the preface, as has already been evaluated and clarified in various places above.