維摩經略疏垂裕記 8.105

8.105

二、「宣旨」下，隨文釋義，二：初、宣佛旨，二：初、分科。二、隨釋二：初、正宣佛旨，三；初、問疾可忍不。「故有勞問」者，勞，郎到反，慰也。又如大品少病少惱等者，等取興居輕利、氣力安不。《智論》第十云「諸佛法爾，知而故問。」復次隨世界法世人問訊，佛示人中生受寒熱生死與人等，問訊法亦應等。復次世界中大貴大賤不應相問訊，佛力等故應相問訊。復次佛土淨穢雖殊，智慧神力俱等無異，故相問訊。

Second, from "Proclaiming the decree" downward, explaining the meaning according to the text, in two parts: first, proclaiming the Buddha's decree, in two parts: first, dividing the sections; second, explaining sequentially, in two parts: first, formally proclaiming the Buddha's decree, in three parts; first, inquiring whether the illness is bearable. As for "Hence there is an inquiry of solace": "solace" (勞, read láo) means to comfort. Again, like the Large Prajñāpāramitā Sūtra's [inquiring about] "having few illnesses and few troubles," and so forth: "and so forth" includes [asking whether] daily activities are light and manageable, and whether one's physical strength is comfortable. The Da zhidu lun, fascicle 10, says: "It is the constant nature of all Buddhas that, though knowing, they purposely ask." Furthermore, following the ways of the worldly realm, worldly people make inquiries; the Buddha demonstrates birth among humans, undergoing cold and heat, birth and death equally with humans, so the protocol of inquiry should also be equal. Furthermore, in the worldly realm the greatly noble and the greatly lowly do not inquire after one another; because the Buddhas' powers are equal, they should inquire after one another. Furthermore, though the purity and defilement of Buddha-lands differ, their wisdom and spiritual powers are entirely equal and without difference; therefore they inquire after one another.