維摩經略疏 4.46

4.46

From "At that time, Vimalakīrti" below is third, properly recounting the event of being rebuked. The text has three parts: first, a general rebuke; second, a specific rebuke; third, hearing the Dharma and gaining benefit. The first, the general rebuke, says "You should not speak as the benevolent one has spoken"; if pronounced in the departing tone, it means not matching the marks of phenomena or capacities and conditions. There are three kinds of not matching: first, not matching the marks of phenomena; second, not matching capacities and conditions; third, not matching the Buddha's mind. First, not matching the marks of phenomena: the marks of phenomena are themselves empty, so why speak of breaking and analyzing? This contradicts the marks of phenomena and does not match the principle. Second, not matching capacities and conditions: for Mahāyāna capacities and conditions, one must preach the Great Dharma; do not put defiled food into a jeweled vessel—not only will they fail to attain the Great Path, but they will also lose the lesser benefit; this is not matching capacities and conditions. Third, not matching the Buddha's intention: the Buddha's original intention was for the one great causal condition, and only having no alternative did he use the small to receive them. Now, facing great capacities, one should immediately preach the Great; why abruptly use the small to transform great capacities? This does not match the Buddha's mind. Summing up these three meanings in rebuke, it says "You should not speak as the benevolent one has spoken". Truly it is because Maudgalyāyana's power of dhyāna-meditation was shallow and the marks of phenomena were unclear to him, like water not being clear so the image of the pearl does not appear. Furthermore, in lesser concentration, contemplating capacities he did not know sharp from dull, leading to the fault of missing their capacities.