維摩經略疏 7.90

7.90

「爾時」下，三、入文帖釋。此品總為六：一身子為眾念座、二淨名借座、三昧不思議神用、四迦葉欣仰、五時眾得益、六淨名述成。初文為五：一身子生念、二淨名問、三身子答、四淨名彈呵、五天子得法眼淨。初文者，身子古聖，迹示此念，欲為開發不思議端。若不生念，無由得顯不思議用。又欲為令小乘未證果者得法眼淨，或發大心已入位者得成生蘇，故示生念，因致彈呵，為借燈王之座廣說大用。則諸聲聞鄙小慕大，堪聞《大品》、《法華》。約事論者，大眾立久，而二大士方論大道，言論未已，恐時眾疲怠不染法利。若有床座，咸得安穩，必獲大益，故生此念。亦因空室，致有斯念。因此彈呵，神力借座，即得廣說不思議解脫神用。皆是垂迹權疾利物自在之功。若有此勝能用化物者，則除眾生實疾因果豈得不念？若眾生因果疾愈，則佛菩薩淨名應同之疾皆愈，是則成前果地權疾之義。

From "At that time" below: third, entering the text to interpret it closely. This chapter is divided into six in total: first, Śāriputra thinking of seats for the assembly; second, Vimalakīrti borrowing the seats; third, the inconceivable divine function of the samādhi; fourth, Kāśyapa's joyful admiration; fifth, the present assembly gaining benefit; sixth, Vimalakīrti confirming and praising. The first text is divided into five: first, Śāriputra generating a thought; second, Vimalakīrti asking; third, Śāriputra answering; fourth, Vimalakīrti rebuking; fifth, the gods attaining the purity of the Dharma eye. Regarding the first text: Śāriputra is an ancient sage; he tracedly manifested this thought wishing to open up the inception of the inconceivable. If he had not generated the thought, there would be no way to manifest the inconceivable function. Furthermore, wishing to cause those of the small vehicle who had not yet realized the fruition to attain the purity of the Dharma eye, or those who had generated the great mind and already entered the stages to achieve raw curd, he therefore manifested the generation of the thought, which led to the rebuke, so that, borrowing the thrones of the Lamp King, the great function could be broadly spoken of. Then the śrāvakas would despise the small and admire the great, becoming capable of hearing the Dàpǐn and the Lotus Sūtra. Discussing it in terms of events: the great assembly had been standing for a long time, while the two great masters were just discussing the Great Path; the discourse had not ended, and it was feared that the assembly would become weary and negligent and not be imbued with the benefit of the Dharma. If there were seats, all would attain peace and comfort and surely obtain great benefit; hence he generated this thought. It was also because of the empty room that this thought arose. Due to this rebuke and borrowing the seats through divine power, the divine function of the inconceivable liberation could be broadly spoken of. These are all the meritorious virtues of descending the trace with provisional illness to benefit beings with mastery. If there is this superior ability to transform beings through functions, then when it comes to eliminating the cause and fruition of sentient beings' actual illness, how could one not be mindful of it? If the cause and fruition of sentient beings' illness are cured, then the illnesses that the buddhas, bodhisattvas, and Vimalakīrti responsively share are all cured; thus establishing the previous meaning of provisional illness at the fruition stage.