維摩經略疏 7.36

7.36

From "At that time Mañjuśrī" below is the second [section], which inquires about actual illness in the stage of causes. Why this is asked next is: regarding the provisional illness discussed above, what was its cause, such that it harmonised with actual illness? It was because there is actual illness that he employed expedient means and shared activities in order to treat it. How does one explain the Dharma for sentient beings with actual illness? How should one console bodhisattvas with actual illness? The text has two [parts]: first, inquiring on behalf of practitioners [guided by] faith; second, inquiring on behalf of practitioners [guided by] the Dharma. The reason for this is that the initial question, "How should [one] console...?" is answered by Vimalakīrti with the three teachings of consolation, which is for practitioners [guided by] faith. From the question "How should [one] subdue...?", Vimalakīrti answers using the threefold contemplation for subduing, which is for practitioners [guided by] the Dharma. Practitioners [guided by] faith necessarily rely on external conditions; only when the Dharma is constantly explained and clearly pointed out to them do they attain awakening, which is the dull faculty. Practitioners [guided by] the Dharma do not rely exclusively on external conditions; upon hearing just a little, they can engage in contemplation practice and enter the path, which is the sharp faculty. Yet it is not necessarily fixed in this way: practitioners of faith and of Dharma simply alternate between dull and sharp capacities of differing natures, and Mañjuśrī raises these two questions for this reason. Furthermore, sentient beings over accumulated kalpas either need to hear the Dharma or advance by themselves; hence he asks about consolation and subduing, the intent being to request the presentation of the three teachings and the threefold contemplation. If one correlates the three teachings with the sūtra outside the chamber above: using the connecting teaching for consolation and the contemplation of entering emptiness from provisionality for subduing completes the explanation of the Dharma above for kings and elders, rebuking conditioned causal aggregation. If using the separate teaching for consolation and the contemplation of entering provisionality from emptiness for subduing, this completes the rebuking above of the ten disciples' unconditioned causal aggregation. If using the perfect teaching for consolation and the threefold contemplation in a single mind of emptiness and provisionality for subduing, this completes the rebuking above of the bodhisattvas' intrinsic causal aggregation. If one correlates them with the subsequent text: above, having already explained the inquiry into provisional illness, it serves as the basis for the "Inconceivable Chapter". Now, inquiring into actual illness: if using the connecting teaching for consolation and entering emptiness from provisionality for subduing, it serves as the basis for the "Viewing Sentient Beings Chapter". If using the separate teaching for consolation and entering provisionality from emptiness for subduing, it serves as the basis for the "Buddha Path Chapter". If using the perfect teaching for consolation and the correct contemplation of the Middle Way for subduing, it serves as the basis for the two chapters, "Entering the Dharma-Gate of Non-duality" and "Fragrance Accumulation". Not adopting the Tripiṭaka teaching here is because this is the Mahāyāna meaning. Before entering the chamber, the four teachings were explained in order to overcome and rebuke the ordinary person's attachment to pleasure. Now, entering the chamber to explain the three teachings and threefold contemplation is precisely for gathering in and receiving, as distinguished before. Therefore, one knows that this entire single scripture clarifies the four teachings and threefold contemplation; its text is distinct, and looking before and after, the phrases and meanings correspond, fully coinciding with our school's use of the four teachings and threefold contemplation. Thus earlier in the Profound Meaning the four teachings and threefold contemplation were explained in detail; the intent lay precisely here. The brief judgment is concluded. Now, as for Mañjuśrī's first question, "How should a bodhisattva console a bodhisattva who is ill?": this is requesting the teaching-gate of consolation.