維摩經略疏 7.87

7.87

此下五品次〈問疾品〉來者，即是入室大段第二，重決前〈問疾品〉也。何者？前明〈問疾品〉約於權疾辨果、實疾明因。所說既略，利根之徒如八千天子已發道心，其未悟之流更廣辨果明因，決前權實疾義，故次來也。此五品為二：一、此品正為決前〈問疾品〉約權疾明果；二、從〈觀眾生品〉至〈香積〉四品，正為決前〈問疾品〉約實疾明三教慰喻、三觀調伏之因。今略用三意通釋此品：一品來意、二略釋不思議、三入文帖釋。初來意者，〈問疾品〉明疾有權實。權疾即是法身應用，本迹各有所居。故淨名空室現疾而臥，表土表身表本表迹。文殊覩相知有所表，故因往復論決果地依正。義意雖顯，而不思議垂迹權疾依正莫測之用猶未具明，故因身子生念，為致燈王之座。而此小室容多大座而無妨礙，即顯不思議垂迹權疾所居神用莫測。廣論果地從本起迹，迹中變用依正自在，重廣顯權疾垂迹變現，眾生疾愈權疾亦愈，故此品來也。

That the following five chapters come next after the "Chapter on Inquiring after the Illness" constitutes the second major section on entering the room, settling again the preceding "Chapter on Inquiring after the Illness." Why so? Previously, the "Chapter on Inquiring after the Illness" distinguished the fruition in terms of provisional illness, and clarified the cause in terms of actual illness. Since what was said was brief, those of sharp faculties, such as the eight thousand gods, had already generated the mind for the Path; but for those who had not yet awakened, it further broadly distinguishes the fruition and clarifies the cause, settling the previous meanings of provisional and actual illness; hence it follows next. These five chapters are divided into two: first, this chapter specifically settles the preceding "Chapter on Inquiring after the Illness" clarifying the fruition in terms of provisional illness; second, the four chapters from the "Chapter on Contemplating Sentient Beings" to the "[Chapter on] the Accumulation of Fragrance" specifically settle the preceding "Chapter on Inquiring after the Illness" clarifying the causes of consolation through the three teachings and subjugation through the threefold contemplation in terms of actual illness. Now, three points are briefly employed to explain this chapter throughout: first, the purpose of the chapter's occurrence; second, a brief explanation of the inconceivable; third, entering the text to interpret it closely. Regarding the first, the purpose of its occurrence: the "Chapter on Inquiring after the Illness" clarified that illness has the provisional and the actual. Provisional illness is the responsive application of the dharmakāya; the trace and the origin each have their abode. Therefore, Vimalakīrti emptied the room and lay down manifesting illness, signifying the land, signifying the body, signifying the origin, and signifying the trace. Mañjuśrī, seeing the signs, knew there was something signified; therefore, through their exchange, they discussed and settled the environment and the individual of the fruition stage. Although the doctrinal meaning was revealed, the unfathomable function of the environment and the individual in manifesting the provisional illness of the descending trace in an inconceivable way had not yet been fully clarified; therefore, relying on Śāriputra generating a thought, the thrones of the Lamp King were brought. That this small room could accommodate many large thrones without hindrance manifests the unfathomable divine function of the dwelling place of the provisional illness of the inconceivable descending trace. Broadly discussing the arising of the trace from the origin at the fruition stage, the mastery of the environment and the individual in transformations and functions within the trace, and repeatedly and broadly manifesting the transformations and appearances of the provisional illness of the descending trace: when the illness of sentient beings is cured, the provisional illness is also cured. Hence this chapter comes next.