維摩經略疏 7.3

7.3

From "put this aside" onwards is the fourth [part], properly explaining the inquiry after the illness. The previous conversation was the etiquette of host and guest meeting each other, not the main purpose. Since their spiritual understanding was equal and their eloquence was inexhaustible, it would impede proclaiming the Buddha's intention; therefore, he says, "Put this matter aside." The text has two parts: first, proclaiming the Buddha's intention beforehand; second, Mañjuśrī's own statement. Having originally received the Buddha's command, the Master's intention is of paramount importance, so it must be proclaimed beforehand. Next, one must inquire into the profound reason for relying on illness, examining and evoking the Great Being's elucidation to benefit beings, and therefore he states his own sentiment. If it were merely proclaiming the Buddha's intention, the śrāvakas and bodhisattvas should not each have declined; but to inquire into the meaning of the illness face-to-face with an extraordinary person, the back-and-forth exchange is difficult, and others were not up to it. The intention lies here, and therefore Mañjuśrī next states his own sentiment. Proclaiming the [Buddha's] intention has two parts: first, properly proclaiming the intention; second, summarizing the Buddha's intent. The first passage consists of three phrases making three parts. The first phrase says, "Is this illness bearable?" Vimalakīrti's dharmakāya is fundamentally without illness, without bearableness or unbearableness. Since it is for the sake of sentient beings, bearableness and unbearableness are still discussed in terms of sentient beings. However, when a buddha abides in the world, his traces are identical to the worldly; therefore there is a sympathetic inquiry. Just as in the Vinaya, the Buddha also inquires after the monks: "Are you fatigued from the road? Was almsfood easy to obtain?" It is also like the *Dàpǐn*, where the buddhas inquire after one another: "Have you few illnesses and few troubles?" and so forth. The *Zhì lùn* explains that all of these have profound reasons. Now the Buddha asks Vimalakīrti, "Is it bearable?" Because Vimalakīrti is ill for the sake of sentient beings, and sentient beings are different, illnesses are bearable or unbearable. Just as when a person, though ill, can still walk, it is bearable; or if having pain and distress, unable to rise or move, it is unbearable. Now we also explain according to the four lands: First, according to the defiled and pure of the Co-dwelling [Land]. Those who are ill in the defiled land have the six destinies: karmas such as the ten evils and the four grave offences are the illnesses of cause for the three evil destinies, and the painful fruits of the three wretched paths are the illnesses of fruit; these grave illnesses are the marks of the unbearable. The ten goods are the illnesses of cause for asuras, humans, and devas, and the eight sufferings, five decays, and so forth are the illnesses of fruit; these sufferings are somewhat light and are the marks of the bearable. Furthermore, in the defiled Co-dwelling Land the illness of fruit is one, but the illnesses of cause are of nine different kinds, namely the six destinies and the three vehicles. If there is an illness of cause of the six destinies without the capacity of the three vehicles, it is the mark of the unbearable; if there is the capacity of the three vehicles, it is bearable. Furthermore, when ordinary persons cultivate the practice of the three vehicles, their faculties are sharp or dull, and their hindrances are light or heavy: if the faculties are sharp and hindrances light, the illness is bearable; if the faculties are dull and hindrances heavy, it is unbearable. Furthermore, when practitioners of the three vehicles advance and sever fetters, those who have severed fetters are light and thus bearable; those who have not yet severed them are heavy and thus unbearable. Vimalakīrti's provisional illness is identical to all of these. Next, for the pure Co-dwelling Land, excluding the four evil destinies, it concerns only humans and devas, with the three vehicles analogous to the preceding. Second, according to the Land with Remainder, free from the suffering of fragmented [birth and death], all are generally bearable. Yet when coarse and fine are compared, when bodhisattvas of the two vehicles and the shared teaching are born in that land, being dull, it is unbearable; when bodhisattvas of the distinct and perfect [teachings] are born in that land, being sharp, it is bearable. Provisional identification is also like this. Third, according to the Land of Retribution, those bodhisattvas are all dharmakāyas without the distinctions of the three vehicles; although there are illnesses of cause and fruit belonging to the intrinsic nature of fundamental ignorance, all are bearable. Provisional identification is also like this. If stages are compared, it is not impossible, but unlike the Land with Remainder, it does not possess these marks horizontally. Fourth, since the [Land of] Eternally Quiescent Light is the ultimate stage, where all evils are forever extinguished and all goods universally assembled, there is neither illness nor distress, and no distinction between bearable and unbearable for illnesses real or provisional. The Buddha merely uses one sentence to inquire after Vimalakīrti, which is broad, profound, and encompasses everything.