維摩經疏卷第三．第六 6.17

6.17

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.