維摩經疏 1.12

1.12

自下兩問問彼維摩所化眾生。前問慰喻。後問調伏。問曰。此之兩問有何差別。答。前問慰喻問彼十信已還成就有漏聞勳習已去箇中有疾實病菩薩。維摩大悲既為現病。云何安慰其心令其修道除病。後問調伏者。問彼十解初心已去迴向終心已還實病菩薩。并問初地已上金剛已還箇中菩薩。云何調伏其生斷惡修善行菩薩行。道理言之。維摩現病但為教化地前已還有疾菩薩。初地已上不須現病。今約調伏為言。是故通說。前之慰喻即是波若經中善付囑菩薩。後之調伏即是波若經中善護念菩薩也。問。差別義應如此。

From here below, two questions inquire about the sentient beings transformed by Vimalakīrti. The former asks about consoling; the latter asks about subduing. Question: What is the difference between these two questions? Answer: The former question about consoling inquires about those bodhisattvas who are below the ten faiths and who have truly contracted illness from being accomplished in impure perfuming through hearing; since Vimalakīrti, out of great compassion, manifests illness for their sake, how does he console their minds and cause them to cultivate the path and eliminate illness? The latter question about subduing inquires about those truly ill bodhisattvas from the initial mind of the ten understandings up to the final mind of dedication, as well as inquiring about those bodhisattvas from the first bhūmi on up to the vajra[-like samādhi]. How does he subdue their births, sever evil, cultivate good, and practice the bodhisattva path? In principle, Vimalakīrti's manifestation of illness is only for the sake of teaching and transforming ill bodhisattvas prior to the stages; from the first bhūmi on up, there is no need to manifest illness. Now, speaking in terms of subduing, it is therefore spoken of generally. The former consoling is precisely the "well entrusting the bodhisattvas" in the Prajñā Sūtra; the latter subduing is precisely the "well minding and protecting the bodhisattvas" in the Prajñā Sūtra. Question: The meaning of the distinction should be like this.