說無垢稱經疏 3.290

3.290

贊曰：下正陳詞。有二：初責彼不當；後令其進益，「時無垢稱便以如是勝三摩地」下是。初中復二：初責不識今；後責不識昔，「尊者滿慈！是諸苾芻皆於往昔」下是。初責不識今中有三：初責不識心、次責不識意樂、後責不識根。三輪化中，第二記心輪，已入法者以他心智先觀其心，後為化說。觀心是總，十力智中亦種種勝解智力，故先責不識心即為說法，前目連中已言應知根性差別讚說大乘故。言滿慈先自入定觀彼之心，彼心行大，猶如寶器；為說小乘，如置穢食。

Commentary: Below, formally presenting the words. There are two parts: first, rebuking his impropriety; later, causing them to progress, which is from 'At that time, Vimalakīrti, with such supreme samādhi...' downward. The first part also has two aspects: first, rebuking him for not knowing the present; later, rebuking him for not knowing the past, which is from 'Venerable Maitrāyaṇīputra! All these bhikṣus formerly...' downward. The first part, rebuking him for not knowing the present, has three aspects: first, rebuking him for not knowing their minds; next, rebuking him for not knowing their inclinations; finally, rebuking him for not knowing their faculties. Among the three wheels of conversion, the second is the wheel of reading minds (ādeśanā-prātihārya): for those who have already entered the Dharma, one first observes their minds with the knowledge of others' minds, and later teaches them. Observing the mind is general; among the ten powers of knowledge, it also corresponds to the power of knowing various inclinations (adhimukti-jñāna-bala). Therefore, he first rebukes him for preaching without knowing their minds; earlier in the section on Maudgalyāyana, it was already stated that one must know the differences in faculties and natures to praise and preach the Mahāyāna. Thus it says that Maitrāyaṇīputra should first have entered samādhi himself to observe their minds: their minds practiced the great, just like a precious vessel; preaching the lesser vehicle to them was like placing defiled food into it.