維摩經略疏 7.118

7.118

「維摩詰言」下，二、正約果地三德不思議解脫而答。所以約果答者，身子覩此歎未曾有，而不測是何等法門，時眾未住此解脫者亦莫知然，故淨名顯諸佛得此解脫答也。菩薩住此解脫即能有大神用，今淨名是大菩薩住此解脫，故現此事。文為三：一約佛菩薩顯不思議之體、二約菩薩住不思議之智、三明不思議之大用。此正明三德解脫，顯上問疾中明果地法身大悲權疾之用。何者？上現空室唯置一床以疾而臥，今還顯此。所言「諸佛菩薩有解脫」者，即顯真性，上唯置一床正表此也。「菩薩住是解脫者」，此是實慧與真性相應。入理般若名為住，住者安靜休息也。實慧見理息方便行，上現寢臥正表此也。能以須彌之高廣內芥子即是方便，上無疾現疾正表此也。所以淨名重顯三德解脫者，上雖明權疾正為利物，而未明益物不思議無量方便，時眾豈知迹處權疾十方利物無邊之事？今因借座入室為證，迹處權疾有斯利物不思議之用。初云諸佛菩薩有解脫顯真性者，真性乃與眾生共有。以諸佛菩薩能得此理故有大用，如得如意珠則能雨寶。

From "Vimalakīrti said" below: second, directly replying in terms of the inconceivable liberation of the three virtues of the fruit-ground. Why reply in terms of the fruit? Śāriputra witnessed this, praised it as unprecedented, yet could not fathom what kind of teaching this was, and those in the assembly who did not abide in this liberation also did not know how it could be so; therefore Vimalakīrti responds by revealing that the buddhas have attained this liberation. If a bodhisattva abides in this liberation, he can possess great supernormal functioning; now Vimalakīrti is a great bodhisattva abiding in this liberation, and therefore manifests this event. The text has three parts: 1. explaining the essence of the inconceivable in terms of buddhas and bodhisattvas; 2. explaining the wisdom of the inconceivable in terms of the bodhisattvas' abiding; 3. explaining the great functioning of the inconceivable. This directly explains the liberation of the three virtues, revealing the functioning of the fruit-ground dharmakāya's expedient illness of great compassion explained above in "inquiring after the illness." How so? Above, he manifested an empty room containing only a single couch, lying down due to illness; here he reveals this once again. That which is said—"the buddhas and bodhisattvas possess a liberation"—reveals the true nature; the earlier placement of only a single couch directly signified this. "The bodhisattva who abides in this liberation": this is true wisdom corresponding with the true nature. Prajñā entering the principle is called "abiding"; abiding means resting in tranquility. True wisdom seeing the principle ceases expedient practices; the earlier manifestation of lying down asleep directly signified this. Being able to place the height and breadth of Mount Sumeru inside a mustard seed is the expedient means; the earlier manifestation of illness while free of illness directly signified this. Why does Vimalakīrti re-elucidate the liberation of the three virtues? Above, although he explained that the expedient illness was precisely for benefiting beings, he had not yet explained the inconceivable, immeasurable expedient means for benefiting beings. How could the assembly know that from the trace-abode of the expedient illness, beings throughout the ten directions are boundlessly benefited? Now, using the borrowing of the seats and their entry into the room as proof, the trace-abode of the expedient illness possesses this inconceivable functioning of benefiting beings. The initial statement that "buddhas and bodhisattvas have a liberation" revealing the true nature: the true nature is shared in common with sentient beings. Because buddhas and bodhisattvas can attain this principle, they possess great functioning, just as obtaining a wish-fulfilling jewel enables one to rain down treasures.