維摩經義疏 3.3.1

3.3.1

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.