淨名玄論 7.34

7.34

方丈二會，明現疾法門；菴園二集，示不疾方便。現疾即權智，不疾謂實智，然此經明疾不疾，即權實二智為宗。所以二會明疾、二會辨不疾者，夫物感故現生、機謝故應息，淨名將還妙喜，隱化娑婆，將終利益，是故二會明現疾也。佛在菴園，集眾說法，為問疾之由，故初會不明現疾也。方丈利物既周，掌擎大眾來至菴園，手接妙喜入應忍界。如其臥疾，則此事不成，是後會明不病也。

The two assemblies in the ten-foot-square room explain the Dharma gate of manifesting illness; the two assemblies in Āmrapālī's grove show the expedient means of not being ill. Manifesting illness is expedient cognition; not being ill refers to real cognition. Thus, this sūtra's explanation of illness and non-illness takes the two cognitions of provisional and real as its central theme. As for why two assemblies explain illness and two assemblies clarify non-illness: when beings evoke a response, manifestations arise; when the capacity wanes, the response ceases. Vimalakīrti was about to return to Abhirati and conceal his transformation in the Sahā world, bringing his benefiting [of beings] to a close; therefore two assemblies explain manifesting illness. The Buddha was in Āmrapālī's grove, gathering the assembly to preach the Dharma to provide the occasion for inquiring after the illness; hence the first assembly does not explain manifesting illness. Once his benefiting of beings in the ten-foot-square room was complete, he held the great assembly in his palm and came to Āmrapālī's grove, using his hand to take Abhirati and place it into the Sahā world of response. Had he been lying ill, this matter could not have been accomplished; this is why the latter assembly explains being free from illness.