維摩經略疏 6.106

6.106

此品次〈菩薩品〉來者，上佛命諸弟子、菩薩，各辭不堪，今次命文殊。文殊恭命，故言文殊師利問疾品。前明淨名託疾興教，大判為二：前兩品半是室外說法，今此六品是室內說法。室外彈呵折伏，多用對治；室內引接攝受，多用為人，俱令入第一義。故《勝鬘》云「以折伏攝受故，令正法久住。」得久住者即是入第一義，無漏真法永無退失。已折伏竟，次明攝受，故有此品來也。今略用五義以通此品及下五品：一此品來意、二文殊堪為問疾人、三釋權實兩疾、四因疾出六品、五入文帖釋。初意者，淨名住不思議權謀，輔翼大聖，顯不思議真性解脫，助成佛國因果之教。前已用四教折伏凡夫二乘及諸偏菩薩，今歎圓教三脫之果，接引攝受，令修三觀之因入不思議解脫，得見淨剎隨業往生成淨土之行，故有此品及下五品。此又為五：一為起時眾渴仰之心、二為三觀攝受引入、三為扶成淨土之教、四為入《大品》、《法華》哢胤、五為還佛所結定。初意者，雖諸王、士庶、弟子、菩薩稱述大士勝智勝德，大眾虛心渴仰而已，未獲見聞。若得問疾之人，隨從親承，即得見聞大士神智、詫疾興教利物之事，是故奉命赴時眾之心，令見詫疾空室所表，聞說不思議權實兩疾。次意者，室外彈呵諸稟偏教未入正位，及諸凡夫雖復心折慕仰正道而莫知修入方軌。若文殊入室問有疾菩薩云何調伏其心，淨名略廣明三觀調伏，即是攝受引入義也。三意者，若因文殊問疾，能修三觀，隨障盡多少各生淨土，所有願行皆成淨土之行。四意者，若已入正位，前雖聞大乘猶未轉酪，今因文殊入室更聞六品之說即轉成生蘇，故迦葉云「今諸聲聞皆應號泣」，即其事也。若至《大品》得為熟蘇，《法華》、《涅槃》即成醍醐。三藏鈍根菩薩次第歷味，大同二乘，利根不定如釋〈菩薩品〉。五意者，若不因文殊問疾入室與淨名往復說六品竟，豈得掌擎大眾還菴羅園，對佛印定前後所說，起發阿難對佛廣明淨土，接妙喜界來入此國，令諸大眾皆得見聞發願往生修無動行。是則結撮淨名室外室內所有闡揚，皆扶成大聖不思議解脫法身淨佛國土因果之教。

This chapter follows after the Bodhisattva Chapter because above, the Buddha commissioned the various disciples and bodhisattvas, and each declined as incompetent; now, next, he commissions Mañjuśrī. Mañjuśrī respectfully accepts the command; hence it is called "Mañjuśrī's Inquiring after the Illness Chapter." Previously it was explained that Vimalakīrti relied on illness to initiate the teaching, broadly divided into two: the preceding two and a half chapters are the preaching of the Dharma outside the room; now these six chapters are the preaching of the Dharma inside the room. Outside the room rebuking and subduing predominantly use antidotes; inside the room guiding and gathering predominantly use [teaching] for the sake of the person; both cause [beings] to enter the ultimate truth. Hence the Śrīmālā-sūtra says: "Because of subduing and gathering, the true Dharma is made to abide long." Attaining long abiding is precisely entering the ultimate truth, where the taintless true Dharma is never lost. Having already completed subduing, next gathering is explained; hence this chapter comes next. Now five points are briefly used to explain this chapter and the five chapters below: first, the purpose of this chapter's occurrence; second, Mañjuśrī's competence to be the person inquiring after the illness; third, explaining the two illnesses, provisional and real; fourth, the six chapters arising due to the illness; fifth, entering the text to provide close commentary. As for the first point: Vimalakīrti abides in inconceivable expedient stratagems, assisting the Great Sage, revealing the inconceivable liberation of the true nature, and aiding the teaching of the causes and fruits of the buddha-lands. Previously he has already used the four teachings to subdue ordinary beings, the two vehicles, and the various partial bodhisattvas; now he praises the fruits of the three liberations of the perfect teaching, guiding and gathering, causing them to cultivate the causes of the threefold contemplation to enter inconceivable liberation, and to be able to see pure lands and, in accordance with their karma, be reborn there to accomplish the practice of the pure land. Hence this chapter and the five chapters below follow. This again has five [reasons]: first, to give rise to the thirst and longing in the minds of the assembly at that time; second, to gather and introduce them through the threefold contemplation; third, to support and accomplish the teaching of the pure land; fourth, to serve as a prelude to entering the Dàpǐn and the Lotus Sūtra; fifth, to return to the Buddha's place to confirm and conclude. Regarding the first reason: although the various kings, officials, commoners, disciples, and bodhisattvas praised the Great Being's superior wisdom and superior virtues, the great assembly merely had empty longing in their minds, not yet having seen or heard him. If there is a person inquiring after the illness whom they follow and personally attend upon, they will be able to see and hear the Great Being's spiritual wisdom and the matter of his feigning illness to initiate the teaching and benefit beings. Therefore, receiving the command, he responds to the minds of the assembly at that time, causing them to see what is signified by the empty room of feigned illness, and to hear the explanation of the two inconceivable illnesses, provisional and real. Regarding the second reason: outside the room rebuking those who uphold partial teachings and have not entered the stage of right certainty, as well as the various ordinary beings who, although humbled in mind and admiring the right path, do not know the path of practice and entry. If Mañjuśrī enters the room to ask the ill bodhisattva how to subdue his mind, Vimalakīrti briefly and extensively explains subduing through the threefold contemplation, which is precisely the meaning of gathering and introducing. Regarding the third reason: if through Mañjuśrī inquiring after the illness they are able to cultivate the threefold contemplation, then according to how many hindrances are exhausted, each is reborn in a pure land, and all vows and practices become practices of the pure land. Regarding the fourth reason: if they have already entered the stage of right certainty, previously although they heard the Mahāyāna, the milk was not yet transformed; now, through Mañjuśrī entering the room and further hearing the explanation of the six chapters, it transforms into raw butter; thus Kāśyapa saying "Now all śrāvakas should wail and weep" is precisely this matter. When reaching the Dàpǐn, it becomes cooked butter; in the Lotus Sūtra and Nirvāṇa Sūtra, it becomes clarified butter. The dull-rooted bodhisattvas of the Tripiṭaka gradually pass through the flavors, largely the same as the two vehicles; those of sharp roots are indeterminate, as explained in the Bodhisattva Chapter. Regarding the fifth reason: if not for Mañjuśrī inquiring after the illness, entering the room, and exchanging discourse with Vimalakīrti through the completion of the six chapters, how could he hold the great assembly in his palm and return to the Āmrapālī Grove, to confirm before the Buddha what was previously and subsequently preached, prompt Ānanda to broadly clarify the pure land before the Buddha, bring the realm of Abhirati to enter this land, and cause the great assembly all to see, hear, make vows to be reborn, and cultivate the immovable practice? Thus, summing up all that Vimalakīrti expounded outside the room and inside the room, it all supports and accomplishes the Great Sage's teaching of the cause and fruit of the inconceivable liberation, dharmakāya, and purified buddha-lands.