維摩經略疏 9.45

9.45

From "Thereupon" downward—the second part is Vimalakīrti's reply. There are forty-two lines of verse, divided into four parts: First, twelve lines directly answering regarding the dharmakāya's retinue and requisites, which is one's own practice. Second, twenty-seven lines from "Although knowing that there is no arising or ceasing" onward, explaining the boundless great function of the bodhisattva's expedient wisdom in entering the provisional, accomplishing the previous non-path and seeds, all being the expedient function of entering the provisional to transform others. Third, two lines summarizing and praising one's own practice and transforming others. Fourth, one line rebuking and refuting the two vehicles. The first section has three parts: first, four lines explaining the retinue; next, seven lines explaining the articles of requisites; third, one line concluding with the perfection of the virtue of one's own practice. In the initial reply, if it is the true reality of the dharmakāya, there is no discrimination, so how could there be close or distant? Precisely for the sake of entering the provisional, the retinue is explained in terms of the Dharma-gates. The old interpretation of Guānhé says: In foreign countries, one who lacks parents, clan, and retinue is not a noble person. Now, according to this interpretation, it is still interpreted in terms of principle. Saying that one without a retinue is a base person refers to the biased truth and ash-like annihilation of the two vehicles, which lacks the mother of the wisdom of deliverance (prajñāpāramitā), the father of skillful means (upāya), and the retinue of the ten thousand practices and virtues; hence the *Lotus Sūtra* uses the poor son as an analogy. If it is the Mahāyāna, there are the retinue of the dharmakāya, ministers, officials, commoners, and numerous storehouses. Vimalakīrti is indeed a noble person of the Buddha Dharma; therefore he answers in verse saying that he has a retinue.