維摩經略疏 7.8

7.8

From "Householder" onwards is the second [part], where Mañjuśrī states his own sentiment. The difficulty of inquiring after the illness under the [Buddha's] command: the intent lies here. The text has two parts: first, inquiring about the provisional illness within the fruit; second, inquiring about the real illness within the cause. Because of inquiring about the provisional, Vimalakīrti replies, which gives rise to the "Inconceivable Chapter." Because of inquiring about the real, Vimalakīrti replies, which gives rise to the four chapters including "Contemplating Sentient Beings," as can be seen when arriving at the text. Concerning inquiring about the provisional illness within the fruit, the text has three parts: First, from "Householder, from what cause did this illness arise?" onwards is inquiring into the arising of the illness of fruit. The Great Being's dharmakāya at the stage of fruition is pure and forever free from troubles and encumbrances, yet now he manifests illness—from what cause did it arise? Second, from "Why is this room empty, without attendants?" onwards is inquiring where the Great Being's dharmakāya, dependent retribution, and retinue are now located, such that one sees only an empty room. Third, from "What are the marks of this illness?" onwards is inquiring: regarding the response body's identical illness, what are its marks? Is it identical to the dharmakāya, or identical to an ordinary person? Therefore he inquires into the marks. The first passage has two parts: first, Mañjuśrī's inquiry; second, Vimalakīrti's reply. The initial inquiry has three parts: first, inquiring into the causal arising of the illness's birth; second, inquiring into how long the illness has arisen; third, inquiring into the method of eliminating the illness. First, inquiring into the causal arising of the illness: if it is the dharmakāya at the stage of fruition, what illness or distress could there be? Now suddenly it is said to have an illness—due to what did it arise? Next, inquiring "How long has it arisen?": the dharmakāya has no illness; since there is a provisional illness, for how long has it been present? Next, inquiring "How should it be eliminated?": if it is for the sake of sentient beings, now sentient beings in the lands of the ten directions are endless, so provisionally it cannot be eliminated; how can this illness be eliminated? Mañjuśrī's three inquiries: the general meaning lies here.