維摩經疏 1.6

1.6

今就文中通問現病及以空室。有十二問。次第一處前有二問。是世尊問。後有十問。是文殊自問。先明文殊通世尊二問。居士是疾寧可忍不此即第一問。問病輕重。療治有損不至增乎此是第二問。病差劇世尊慇懃致問。無量者通其問人。自下文殊自問。問中有十。前有八問。問彼維摩當身□□後之二問問彼維摩所化眾生。問曰。文殊來意但為問彼維摩之病。何不直問維摩身事及問眾生。答曰。由維摩言從癡愛則我病生以眾生病故我現病。是故文殊問彼維摩為現病者實病眾生云何慰喻其心云何調伏其病。就前八問之中分為三別。前有三問。明其大悲方便。中間兩問。明其大悲所依。悲依空成故問室空。悲依有就故問無侍。後之三問正明病應非真。復次前之三問唯明方便。中間二問通明實惠及以方便。問其室空即是實惠。問其無侍即是方便。後之三問唯明實惠也。

Now, within the text, collectively inquiring about manifesting illness and the empty room entails twelve questions. As for the sequence: previously there are two questions in one place, which are the questions of the World-Honoured One; later there are ten questions, which are Mañjuśrī's own questions. First, it clarifies Mañjuśrī conveying the World-Honoured One's two questions. 'Householder, is this illness bearable?'—this is the first question, asking about the gravity of the illness. 'Is medical treatment diminishing it and not increasing it?'—this is the second question, [asking if] the illness is recovering or worsening, the World-Honoured One earnestly conveying the inquiry. 'Immeasurable' conveys the person inquiring. Below, Mañjuśrī inquires on his own. In his questioning there are ten [queries]: the first eight questions inquire into Vimalakīrti's own person […]; the latter two questions inquire into the sentient beings transformed by Vimalakīrti. Question: 'Mañjuśrī's intention in coming was merely to inquire into Vimalakīrti's illness; why does he not directly inquire into Vimalakīrti's personal matter, but rather asks about sentient beings?' Answer: 'Because Vimalakīrti states, "From ignorance and craving, my illness is born; because sentient beings are ill, I manifest illness," therefore Mañjuśrī asks Vimalakīrti, on behalf of the one who manifests illness, how the minds of truly ill sentient beings are consoled, and how their illness is subdued.' Within the preceding eight questions, they are divided into three distinctions: the first three questions clarify his great compassion and skillful means; the middle two questions clarify that upon which his great compassion relies—because compassion is accomplished relying on emptiness, he asks about the room's emptiness, and because compassion is completed relying on existence, he asks about the lack of attendants; the final three questions directly clarify that the responsive illness is not real. Furthermore, the first three questions clarify only skillful means; the middle two questions clarify both real wisdom and skillful means—asking about the room's emptiness is real wisdom, and asking about the lack of attendants is skillful means; the final three questions clarify only real wisdom.