維摩經疏卷第三．第六 6.17

6.17

二明維摩化取食中文別有三。一以神力化為菩薩。二而告下教取食儀。三時化菩薩下承命往取。前中維摩不起於座居眾會前。起化處化作菩薩。相好光明威德勝等明化所作。維摩大士具有三身。一是法身。二是報身。三是化身。現長者身是化身。化作菩薩者。從化起化。二乘之人不能從化起化。菩薩從化更能起化也。中論云。如世尊神通所作變化人。如是變化人復變化作人。准此經文。化人復能起化也。或可。從淨名報身引起。以其化身無有心故不能起化。又問。維摩化作菩薩現諸光明。依何三昧依何神通依何禪定。答。依智度論。依三昧王三昧依神足通依第四禪。又十四變化心中依何心中起化。答。依四禪。欲界化當第十心化也。又問。十二處中化幾處。答。十一處全。法處一少分不化無為。所以現菩薩威德勝者。欲使彼國諸菩薩等覩之發心來此聽法有大茲益故須勝也。取食儀中文分四節。一示方所。二明問訊。三教乞食。四明乞意。初中而告之言。汝往上方。明示方所。二到彼維摩稽首足下者設敬也。問訊起居通問辭也。少病少惱者問訊事也。而言少者示同世俗也。少病惱者問身增損氣力安不。問心苦樂。三所食餘者。若不食餘即不敢乞。乞食意中有三勝益。作佛事者。娑婆眾生得道之益。弘大道者。小乘眾生悟大之益。名聞普者。聞名誦持成德之益。問曰。舍利前念食中但為菩薩。今此維摩取食何故為聲聞也。答。身子念食原從自己須食心起。自有所欲。謂他亦須。又身子實謂菩薩身有所待。維摩達彼諸菩薩等久食深法於食不須。今取者。唯為二乘未發心者教令發心捨小學大故專為也。三化菩薩承命取食。文中有二。初化菩薩昇于上方舉眾皆見。後化菩薩發言求食令眾同聞言。如前教也。問。何意取飯遣化菩薩。請座不遣人追。答。借座燈王謂默感不思議。今令請香飯遣化奇特。又借座示心通不遣使人往。請飯表身通故遣化人取。又欲引上方菩薩從彼而來使此眾覩見暮德進修道行。又欲以此法門利益彼眾故。以是等緣故遣化往也。問。請飯維摩何不自取乃遣化往。答。維摩即是時會化主。客在其室。無宜捨去。又欲令彼諸菩薩等尋化推本來此聽法故身不去。

Second, in explaining that Vimalakīrti emanates [a bodhisattva] to fetch the food, within the text there are distinctly three parts: first, by his supernatural power, he emanates a bodhisattva; second, from "and said to him" below, he instructs in the protocol for fetching the food; third, from "At that time the emanated bodhisattva" below, [the emanation] receives the order and goes to fetch it. In the first part, Vimalakīrti does not rise from his seat, remaining before the assembled congregation. At the place where the emanation arises, he emanates a bodhisattva whose physical marks, radiant light, majesty, virtue, and supremacy clarify what the emanation accomplishes. The great being Vimalakīrti possesses all three bodies: first, the dharmakāya; second, the saṃbhogakāya; third, the nirmāṇakāya. Manifesting the body of an elder is the nirmāṇakāya. Emanating a bodhisattva is producing an emanation from an emanation. People of the two vehicles cannot produce an emanation from an emanation; a bodhisattva, from an emanation, is further able to produce an emanation. The Madhyamaka-śāstra states: "Just as a magical creation produced by the Bhagavat's supernatural powers, so too this magical creation can again create another person." Based on this scriptural passage, an emanated person can again produce an emanation. Or, it could be that it is brought forth from Vimalakīrti's saṃbhogakāya, because his nirmāṇakāya lacks a mind and therefore cannot produce an emanation. Furthermore, it is asked: When Vimalakīrti emanated the bodhisattva manifesting all the radiant lights, what samādhi, what supernatural power, and what dhyāna did he rely upon? The answer: According to the Mahāprajñāpāramitopadeśa, he relied upon the king of samādhis samādhi, relied upon the supernatural power of divine locomotion (ṛddhipāda-abhijñā), and relied upon the fourth dhyāna. Furthermore, among the fourteen minds of magical transformation, from which mind did he produce the emanation? The answer: Relying on the fourth dhyāna, an emanation of the desire realm corresponds to the emanation of the tenth mind. Furthermore, it is asked: Among the twelve sense bases, how many sense bases did he emanate? The answer: Eleven sense bases entirely, and one small portion of the dharmāyatana, not emanating the unconditioned (asaṃskṛta). The reason he manifested the bodhisattva's majesty and virtue as supreme was because he wished to cause the bodhisattvas of that realm, upon seeing him, to arouse the aspiration [for awakening] and come here to listen to the Dharma with great benefit; hence it needed to be supreme. In the protocol for fetching the food, the text is divided into four sections: first, showing the location; second, explaining the greetings; third, teaching how to beg for food; fourth, explaining the intention of begging. In the first, "and said to him: 'Go to the upper region'" clearly shows the location. Second, "arriving there, Vimalakīrti bows his head at [the Buddha's] feet" provides the expression of respect. "Inquiring about his daily life" is a conventional greeting formula. "Is he free of slight illness and slight affliction?" is the matter of inquiry. Saying "slight" shows conformity with worldly custom. "Slight illness and affliction" inquires whether his body has gains or losses in vigor and is comfortable, and inquires whether his mind is in suffering or joy. Third, "what remains of what has been eaten": if it were not the remains of what was eaten, he would not dare to beg for it. In the intention of begging for food, there are three supreme benefits: "to perform Buddha-deeds" is the benefit of the beings of the Sahā world attaining the path; "to propagate the Great Path" is the benefit of Hīnayāna beings awakening to the Great [Vehicle]; "to make his name universally heard" is the benefit of accomplishing virtue by hearing the name and reciting it. It is asked: In Śāriputra's previous thought of food, it was only for the bodhisattvas; now, why is this food procured by Vimalakīrti for the sake of the śrāvakas? The answer: Śāriputra's thought of food originally arose from his own mind's need for food; having a personal desire, he assumed others also needed it. Furthermore, Śāriputra truly thought that the bodhisattvas' bodies had a physical need. Vimalakīrti understood that those bodhisattvas had long fed upon the profound Dharma and had no need for food. Now, in fetching it, it is exclusively for the sake of those of the two vehicles who have not yet aroused the aspiration [for awakening], to instruct them to arouse the aspiration, abandon the small, and learn the great; hence it is exclusively for them. Third, the emanated bodhisattva receives the order to fetch the food. Within the text there are two parts: first, the emanated bodhisattva ascends to the upper region, visible to the whole assembly; afterward, the emanated bodhisattva speaks to seek the food, making the assembly all hear his words, speaking as previously instructed. It is asked: For what reason, to fetch the rice, was an emanated bodhisattva dispatched, whereas to request the seats no person was dispatched to fetch them? The answer: Borrowing the seats from King Merupradīpa meant mutely evoking the inconceivable. Now, ordering the request for fragrant rice, he dispatches an emanation to show what is extraordinary. Furthermore, borrowing the seats demonstrated mental supernatural power, so he did not send an emissary to go; requesting the rice represents physical supernatural power, so he dispatched an emanated person to fetch it. Furthermore, he wished to lead the bodhisattvas of the upper region to come from there, so that this assembly, witnessing their virtue, would advance in cultivating the practice of the path. Furthermore, he wished to benefit that assembly through this Dharma gate. Due to these reasons, he dispatched the emanation to go. It is asked: In requesting the rice, why did Vimalakīrti not fetch it himself, but instead dispatched an emanation to go? The answer: Vimalakīrti is the host of transformation for the assembly at that time; guests being in his room, it was not appropriate for him to leave. Furthermore, he wished to cause those bodhisattvas to trace the origin from the emanation and come here to listen to the Dharma; therefore, he did not go in person.