維摩經疏 1.7

1.7

Among the first three questions, it first clarifies Mañjuśrī's question, and next clarifies Vimalakīrti's answer. Asking, 'Householder, from what cause did this illness arise?' is the first question, asking about the cause of his illness. 'How long ago was it born?' is the second question, asking whether the illness is longstanding or recent. 'How should it be eliminated?' is the third question, asking about the method of treating the illness. Below, it clarifies Vimalakīrti's answer. In the answer, he first answers the latter two questions, and from '[He] also said' onward, he answers the first question in reverse. In the preceding two answers, the text specifically has four [parts]: first, the direct answer; second, from 'For what reason' onward, the explanation of the answer; third, from 'For example' onward, the simile; and fourth, from 'Bodhisattvas are like this' onward, the application of the simile. In the direct answer above, he first answers 'How long ago was it born?'; from 'If all sentient beings...' onward, he answers 'How should it be eliminated?' When Vimalakīrti says, 'From ignorance there is craving, and thus my illness is born': 'ignorance' refers to the defilements abandoned through the path of seeing within the [three] realms, which are the delusions that initiate karma; 'craving' refers to the defilements abandoned through the path of cultivation within the [three] realms, which are the delusions that moisten rebirth. Why are only these two brought up? These two kinds of defilements—initiating karma and moistening rebirth—subsume all delusions within the realms without remainder; therefore, they are brought up. Vimalakīrti means: ever since all sentient beings have had the defilements of ignorance and craving, my great compassion has constantly manifested illness to teach the Dharma and transform them. Therefore, he says, 'From ignorance there is craving, and thus my illness is born.' Question: 'Since when have sentient beings had ignorance and craving?' Answer: 'They have had them since beginningless time.' If that is so, sentient beings' defilements of ignorance and craving have existed from beginningless time, whereas Vimalakīrti's great compassion was attained only upon reaching the first bhūmi; why then does he say that ever since there have been the defilements of ignorance and craving, Vimalakīrti's great compassion has constantly manifested illness? Answer: 'This is discussed in terms of individual portions of sentient beings. For instance, when there are sentient beings who, due to ignorance and craving, create various evil karmas and incur birth and death, Vimalakīrti's great compassion immediately follows them, manifesting illness to teach the Dharma and transform them according to their portion. Therefore, he says, "From having craving, my illness is born." Sentient beings' illnesses are of three kinds: first, the cause of illness—the defilements of ignorance and craving; second, the effect of illness—the recompense body of the five aggregates; and third, the fact of illness—headaches and stomachaches. A bodhisattva's illness also has three: first, the cause of illness—namely, great compassion; second, the effect of illness—the transformation bodies across the six destinies; and third, the fact of illness—likewise having headaches and stomachaches. Now, saying "From ignorance there is craving" means that because those sentient beings have this cause of illness, they are able to incur the effect of illness and the fact of illness. "Thus my illness is born" means that the bodhisattva's great compassion manifests the effect of illness and the fact of illness to teach and transform them. "Because all sentient beings are ill, therefore I am ill" has the meaning as explained above. The above concludes answering the second question, "How long ago was it born?" Below, he answers the third question, "How should it be eliminated?" "If all sentient beings' illnesses are eliminated, then my illness [is eliminated]" is the direct answer. If all sentient beings sever the cause of illness, which is ignorance, and no longer produce the effect of illness and the fact of illness, Vimalakīrti's great compassion will no longer manifest illness; therefore, he says, "then my illness is eliminated." Question: 'When can sentient beings' illnesses be eliminated?' Answer: 'If considered according to the Hīnayāna, when one attains the Dharma forbearance of suffering, one gradually severs the causes of illness, and only upon reaching the stage of non-learning are they completely exhausted. Once the causes of illness are exhausted, the effects also do not arise. If considered according to the Mahāyāna, at the initial mind of the ten understandings one severs the delusions that initiate karma, and when about to enter the first bhūmi one severs the delusions that moisten rebirth. At this time the causes of illness are permanently eliminated and do not arise. The causes having been permanently eliminated, the effects will never arise again. In terms of this portion of sentient beings' illness being eliminated, the bodhisattva's great compassion no longer follows them to manifest illness for their sake; therefore, he says, "then my illness is eliminated." This is discussed provisionally in terms of portioned [birth and death]; transformational [birth and death] should be understood by analogy.' The above concludes the direct answer. Below, the explanation, simile, and application of the simile are easily understood in their textual form, all of them first clarifying the arising of illness and later clarifying the elimination of illness. First clarifying the arising of illness answers the above question 'How long ago was it born?'; later clarifying the elimination of illness answers the above question 'How should it be eliminated?' Furthermore, the statement 'From what cause did this illness arise?' answers the first question in reverse. Because it is somewhat distant from the phrasing of the question, Vimalakīrti reiterates it anew, taking up Mañjuśrī's words above, 'Householder, from what cause did this illness arise?' to inquire into its cause. Below, he provides the answer: 'The bodhisattva's illness arises from great compassion.' This provides the clear answer: taking great compassion as the cause, he therefore manifests illness. The three questions above reveal Vimalakīrti's great compassion and skillful means.