維摩經義疏 3.3.1

3.3.1

資視師如父、自處如子，師處資為弟、自處如兄，敬護合論，故名弟子。 依內義，學在佛後為弟、從佛口生為子。 佛生物惠命為父、在物前悟稱兄。 故《法華》云「世間之父，至親友家」，即其證也。 四會為言，二集已竟。 從此文去，竟乎〈香積〉，第三重會方丈。 與前會異者，凡有七義：約眾為言，前俗眾問疾，今道眾擊揚； 前近眾小眾，今遠眾多眾。 據教而言，前略說法門，今廣宣妙道。 若就利益，前但淺益，今具深淺。 約二但為言，前破但凡，今斥但聖。 所言但者，謂有所得定性凡聖也。 若就今古，前說今法，此二品說於古法。 約自他者，前淨名自說，以顯其德； 今大小二人，顯淨名德。 若論三化，〈方便品〉已破凡夫，此下二品斥聲聞菩薩。 就此一會，開為二章：第一由序、第二正說。 由序為二：一淨名現疾、二遣使慰問。 「爾時長者維摩詰自念寢疾于床」。 自念寢疾者，自傷念疾也。 夫有身則有疾，此自世之常情耳。 達者體之，何所傷哉？ 然五百長者皆近佛聽法，而淨名礙疾不預。 理在致傷，是故自念。 又淨名為物現疾，非佛影嚮，化則不成，故須自念。 「世尊大慈寧不垂愍」。 夫抱疾者必無樂有苦，世尊大慈遣使慰問，必與樂拔苦。 故上句云慈，下句稱愍。 又眾生疾故菩薩病，世尊大慈必見垂問，因以弘道，所濟良多，則眾生病愈，菩薩亦愈，則是慈悲之旨、現疾之本意。 問：何故言寧不垂愍？ 答：眾人少慈，尚以參疾； 佛有大慈，寧不慰問？ 「佛知其意」。 此下第二遣使問疾。 就文為二：第一前命聲聞、第二次命菩薩。 問：聲聞菩薩並皆不堪，佛何故命？ 答：凡有四義：一示大慈平等，故並皆命之。 二但命文殊，便不得具顯淨名之德； 今既普命，則具顯其德，使問疾之流尊人重法。 三者欲使時會於文殊起難遭想。 五百聲聞、八千菩薩皆辭不堪，而文殊獨往者，故知辨慧難思，則敬情至極，受法為易。 四者普命大小，具陳被呵，因述昔法以利今眾也。 問：何故不前命菩薩、後命聲聞？ 答：就破病次第，〈方便品〉破凡夫，〈弟子品〉破聲聞，〈菩薩品〉呵大士。 二就勝劣次第，聲聞形備法義、心具智斷，故心形兩勝，故前命之。 菩薩心雖會道、形無定方，心勝形劣，故次命也。 如羅什說「聲聞法中羅漢無漏智慧勝，菩薩世俗智慧勝，大乘法中菩薩二事俱勝。 今用聲聞深，故前命弟子也。 」「即告舍利弗：汝行詣維摩詰問疾」。 就今聲聞為二：前命十人、後命五百。 良以五百昇堂，十人入室也。 論十人德行者，初謂四大聲聞：身子智慧、目連神通、迦葉苦行、善吉空解，故以定慧行解為四大聲聞。 次有三人，妙達三藏，為三大法師：富樓那精究毘曇、旃延善解經藏、波離妙體毘尼。 次佛親屬，凡有三人：那律天眼、羅雲秉戒、阿難總持。 次約義，呵聲聞要法、示菩薩道門。 初斥身子，呵聖默然； 次詰目連，非聖說法。 斯二是佛常初，而聲聞不達，故前呵之。 次彈迦葉有行、呵善吉空解，顯聲聞人未有大乘行解。 次呵滿願，常為人說，不見物機。 旃延恒復佛講，不知教意。 那律雖得天眼，不達會通。 波離謂善毘尼，未解大乘法律。 羅雲雖是聲聞棄俗，而不解大乘出家。 阿難恒侍如來，不識佛之本迹。 既呵聲聞十失，則顯大乘十得。 次約義前後者，九人明佛因、第十辨佛果，即因果次第。 九人之內，初八明修行，後一辨出家，此據說門明前後也。 八人之中，前七明修善、後一辨滅惡。 七人之中，前六明修道行以為行體、次一辨起道行以為行用。 六人之中，前明定為慧本、次辨慧從定生，次明由解起行，後二藉行發解。 今前命舍利弗。 就此章中，開為二別：第一佛命、二辭不堪。 舍利弗，王舍城摩迦陀國人也，從父為立字，名優波提舍。

The pupil regards the teacher as a father and places himself as a son; the teacher treats the pupil as a younger brother and places himself as an elder brother. Considered together in respect and care, they are called "disciples" (dìzǐ, younger brothers and sons). According to the inner meaning, learning after the Buddha makes one a younger brother (dì); being born from the Buddha's mouth makes one a son (zǐ). The Buddha generating beings' life of wisdom is the father; being awakened before beings makes him the elder brother. Thus the Lotus Sūtra says, "The father of the world / Arrives at the house of a dear friend," which is proof of this. Speaking of the four assemblies, the first two gatherings are already finished. From this text onward up to the "Fragrance Accumulation" [Chapter], it is the third assembly reconvening in the ten-foot room. It has altogether seven points of difference from the previous assembly. Speaking in terms of the assembly: previously, the lay assembly inquired after the illness; now, the monastic assembly stimulates and elevates [the teaching]. Previously, it was an assembly from nearby and a small assembly; now, it is an assembly from afar and a numerous assembly. In terms of the teaching: previously, it briefly explained dharma gates; now, it broadly proclaims the wondrous Path. Regarding benefits: previously, it was only shallow benefit; now, it includes both deep and shallow. Speaking in terms of the "two exclusives": previously, it refuted exclusive worldlings; now, it reprimands exclusive sages. What is meant by "exclusive" refers to worldlings and sages who grasp at fixed natures through apprehension. Regarding present and past: previously, present dharmas were spoken of; these two chapters speak of past dharmas. Regarding self and other: previously, Jingming spoke for himself to display his virtue; now, both the greater and lesser individuals display Jingming's virtue. If we discuss the three conversions: the "Upāya Chapter" has already refuted ordinary persons; these next two chapters reprimand the śrāvakas and bodhisattvas. Within this single assembly, it opens into two sections: first, the preface; second, the main exposition. The preface has two parts: first, Jingming manifests illness; second, sending messengers to offer condolences. "At that time, the elder Vimalakīrti thought to himself as he lay sick in bed." "Thinking to himself as he lay sick" means that he lamented and reflected on the illness. Now, having a body entails having illness; this is simply the ordinary condition of the world. Those who comprehend it embody it—what is there to lament? However, the five hundred elders were all close to the Buddha listening to the Dharma, while Jingming was prevented by illness from participating. It stands to reason that this would give rise to sadness, which is why he thought to himself. Furthermore, Jingming manifested illness for the sake of beings; without the Buddha's resonance, the conversion could not be accomplished, so he had to think to himself. "Would not the World-Honoured One, in his great compassion, deign to extend pity?" Now, one who is afflicted with illness is surely devoid of joy and possessed of suffering; if the World-Honoured One in his great compassion sends messengers to offer condolences, he will surely give joy and pluck out suffering. Therefore, the preceding clause speaks of "compassion" (ci), and the subsequent clause mentions "pity" (min). Moreover, because sentient beings are sick, the bodhisattva is ill; if the World-Honoured One in his great compassion will surely deign to inquire, using this to propagate the Path, those saved will be truly numerous, so that sentient beings' illness will heal, and the bodhisattva will also heal. Such is the purpose of compassion and the fundamental intent behind manifesting illness. Question: Why say, "Would not [he] deign to extend pity?" Answer: Ordinary people have little compassion, yet they still visit the sick; the Buddha possesses great compassion, so would he not offer condolences? "The Buddha knew his thought." This begins the second part: sending messengers to inquire after the illness. Within the text, there are two parts: first, he first commands the śrāvakas; second, he next commands the bodhisattvas. Question: If both śrāvakas and bodhisattvas were inadequate to the task, why did the Buddha command them? Answer: There are four reasons: First, to demonstrate that great compassion is impartial, he commanded them all. Second, if he had only commanded Mañjuśrī, he could not fully display Jingming's virtue; now, by universally commanding them, his virtue is fully displayed, causing those who inquire after the illness to honour the person and revere the Dharma. Third, he wished to cause the assembly at that time to conceive the thought that Mañjuśrī is difficult to encounter. When five hundred śrāvakas and eight thousand bodhisattvas all declined as inadequate, and Mañjuśrī alone went, one knows that his eloquence and wisdom are inconceivable, whereupon their reverence reaches the utmost and receiving the Dharma becomes easy. Fourth, by universally commanding both great and small, fully setting forth their rebukes, he recounts past dharmas through this to benefit the present assembly. Question: Why did he not command the bodhisattvas first and the śrāvakas later? Answer: In terms of the sequence of curing illnesses, the "Upāya Chapter" refutes ordinary persons, the "Disciples Chapter" refutes śrāvakas, and the "Bodhisattvas Chapter" reprimands mahāsattvas. Second, in terms of the sequence of superiority and inferiority, the śrāvakas are fully equipped with dharma and deportment in form, and their minds possess wisdom and eradication; thus, both their minds and forms are superior, so he commanded them first. Although the bodhisattvas' minds accord with the Path, their forms have no fixed mode; their minds are superior while their forms are inferior, so he commanded them next. As Kumārajīva said: "In the śrāvaka Dharma, the arhat's untainted wisdom is superior, while the bodhisattva's mundane wisdom is superior; in the Mahāyāna Dharma, the bodhisattva is superior in both respects. Here, taking the śrāvaka to be profound, he first commanded the disciples." "He then said to Śāriputra: 'Go to Vimalakīrti and inquire after his illness.'" Regarding the śrāvakas here, there are two parts: first he commands ten individuals, and later he commands the five hundred. Truly it is because the five hundred ascended the hall, while the ten individuals entered the inner chamber. Regarding the virtuous practices of the ten individuals: first are the four great śrāvakas: Śāriputra for wisdom, Maudgalyāyana for supernatural powers, Kāśyapa for ascetic practices, and Subhūti for understanding emptiness; thus, with samādhi, wisdom, practice, and understanding, they are the four great śrāvakas. Next are three individuals who wonderfully mastered the Tripiṭaka, serving as the three great Dharma masters: Pūrṇa meticulously investigated the Abhidharma, Kātyāyana was skilled at understanding the Sūtra Piṭaka, and Upāli wonderfully embodied the Vinaya. Next are three relatives of the Buddha: Aniruddha with the divine eye, Rāhula upholding the precepts, and Ānanda with universal retention (dhāraṇī). Next, in terms of the doctrine, the essential dharmas of the śrāvakas are reprimanded, and the gate to the bodhisattva's path is shown. First, he reprimands Śāriputra, rebuking noble silence; next, he questions Maudgalyāyana, refuting noble preaching of the Dharma. These two are the Buddha's constant priorities, yet the śrāvakas did not comprehend them, so they are rebuked first. Next, he criticises Kāśyapa for having practice, and rebukes Subhūti's understanding of emptiness, revealing that śrāvakas do not yet possess Mahāyāna practice and understanding. Next, he rebukes Pūrṇamaitrāyaṇīputra, who constantly preached to others without discerning beings' capacities. Kātyāyana constantly repeated the Buddha's discourses without knowing the intent of the teaching. Although Aniruddha obtained the divine eye, he did not grasp universal penetration. Upāli claimed to be skilled in the Vinaya, but did not understand the rules and discipline of the Mahāyāna. Although Rāhula renounced the world as a śrāvaka, he did not understand Mahāyāna renunciation. Ānanda constantly attended upon the Tathāgata, yet did not recognise the Buddha's origin and traces. Having rebuked the ten faults of the śrāvakas, the ten gains of the Mahāyāna are revealed. Next, regarding their doctrinal sequence: the first nine explain the cause of Buddhahood, and the tenth explains the fruit of Buddhahood; this is the sequence of cause and effect. Among the nine, the first eight explain cultivation of practice, and the latter one explains renunciation; this explains the sequence based on the pedagogical gates. Among the eight, the first seven explain cultivating good, and the latter one explains eliminating evil. Among the seven, the first six explain cultivating practices of the Path to serve as the essence of practice, and the next one explains generating practices of the Path to serve as the function of practice. Among the six, the first explains samādhi as the foundation of wisdom, the next explains wisdom arising from samādhi, the next explains practice arising from understanding, and the last two rely on practice to develop understanding. Now, he first commands Śāriputra. Within this section, it opens into two parts: first, the Buddha's command; second, declining as inadequate. Śāriputra was a man of the country of Magadha, from the city of Rājagṛha; named after his father, his name was Upatisya.