維摩經疏卷第三．第六 6.36

6.36

第三教量顯勝之中。文別有二。一明三句之義阿難不受。二維摩智慧二乘不測。初中三句。一阿難不受三句之義。二阿難聞已便生退屈。三如來安慰為其會通。前中三句。一明阿難多聞劫壽不能盡受。二正使下假說多人盡如阿難亦不能受。三如是阿難下結嘆顯深釋小。不受諸佛阿耨下正嘆證道深廣。智慧辯才下嘆教道不思。德既無盡。名亦如之。第二阿難白佛下審己寡聞自生退屈。佛告已下第三聖為會通。於聲聞中得稱多聞。非謂菩薩。勿生退也自下第二大分為二。初明維摩智德二乘不能度量。後明維摩所有神通二乘不能作。前中初言且止阿難。止其前言亦可止其測度之心。故曰且止。下誡之。其有智慧者不應限度諸菩薩也。明人叵測。一切海下喻顯。不應菩薩禪定約喻顯法。定惠持辯菩薩一切功德非下所測名不可量也。下神通不可作中捨置菩薩所行者。捨置一切菩薩行德。是維摩詰一時所現者即向來所現也。一時尚若此。況盡其事。一切聲聞下舉二乘人不能彰淨名德勝也。

In the third [section], which reveals supremacy through the comparative teachings, the text has two distinct parts: first, clarifying that Ānanda cannot receive the meaning of the three sentences; second, that the two vehicles cannot fathom the wisdom of Vimalakīrti. In the first part, there are three passages: first, Ānanda cannot receive the meaning of the three sentences; second, after hearing it, Ānanda gives rise to retreat and discouragement; third, the Tathāgata comforts him and harmonizes the understanding. In the first passage, there are three points: first, it clarifies that Ānanda, despite his vast learning, could not fully receive it even with the lifespan of a kalpa; second, from "even if..." downward, it posits hypothetically that even if many people were all like Ānanda, they still could not receive it; third, from "thus, Ānanda..." downward, it concludes with praise, revealing the profundity and explaining the lower [vehicle]. "Does not receive the Buddhas' anuttara..." downward directly praises the profundity and vastness of the realized path. "Wisdom, eloquence..." downward praises the inconceivability of the path of teaching. Since the virtues are endless, the names are likewise so. In the second passage, from "Ānanda addressed the Buddha..." downward, he examines his own meager learning and gives rise to retreat and discouragement. In the third passage, from "The Buddha told..." downward, the Sage harmonizes this for him: among the śrāvakas he may be called "foremost in hearing," but not in comparison with the bodhisattvas, so he should not generate retreat. From here below, the second part broadly divides into two: first, clarifying that the two vehicles cannot measure Vimalakīrti's wisdom and virtue; second, clarifying that the two vehicles cannot perform the spiritual penetrations possessed by Vimalakīrti. In the former, it first says, "Cease, Ānanda!"; this halts his previous words, and can also halt his calculating mind, hence it says "Cease!" Below, it admonishes him: "One who possesses wisdom should not measure or limit bodhisattvas," clarifying that such people are unfathomable. From "all the oceans..." downward, this is demonstrated through similes. Bodhisattva dhyāna should not be measured, using similes to reveal the Dharma. Concentration, wisdom, dhāraṇī, and eloquence—all the virtues of bodhisattvas cannot be measured by those below, and are therefore called immeasurable. Below, in [the section showing that] spiritual penetrations cannot be performed, "setting aside the practices of bodhisattvas" means setting aside the practiced virtues of all bodhisattvas. "What Vimalakīrti has manifested at one time" refers to what was manifested just before. If a single moment is already like this, how much more so all his affairs! From "all the śrāvakas..." downward, citing the persons of the two vehicles shows that they cannot equal the superior virtues of Vimalakīrti.