維摩經抄 1.15

1.15

經曰。即以神力坐其室內。除去所有及諸侍者。唯置一床以疾而臥　述曰。夫論室者喻乎身也。凡小執相不了身空。欲令悟空。託彼文殊以興問答。空其室內者雙明二空。四大五蘊因緣成身人法俱無。故云空其室內也。除去所有者。別喻法空也。法從緣起識心變生。因緣性空識心本寂故法空。及諸侍者別喻人空也。因緣無主故人空也。唯置一床者喻其真空。如如不二故云一也。人法所依故云床也。故法花云。法空為床座。以疾臥者託疾招問。非實病也。有古德諺法師解云。室者即是淨心真心。淨名初發心時離諸愛見名室不定。今得聖道除其妄想煩惱。恬明得真心。名空室內。故下經云。畢竟空寂舍也。除去所有者。除去一切生死道中無明父母等恩愛眷屬也。去侍者者去彼空有二見凡時侍也。故下經云。外道樂諸見。菩薩於諸見不動。置一床者妄法斯盡。唯處無相禪定床也。故下經云。四禪為床座也。以疾而臥者。依此禪定起無緣悲。雖復救生不離空定。悲體常寂故云臥也　經曰。不來相而來。不見相而見　述曰。一就有為生滅明無來無去見夫去者。是無常法。無常之法此念中生。此念中滅本無來去。念念相續假名來去見亦如是。二約心解。真心如如實無有來。妄心分別見有來也。三約二諦真諦凝寂故云不來。俗諦隨相是以有來。四約真化二身。真身湛然故云不來。化身應現故云來也。下亦皆准此。

The sūtra states: "Then, by spiritual power, he sat in his room, having cleared away all belongings and all attendants, leaving only a single bed on which he lay due to illness."
The commentary states: As for the "room," it is a metaphor for the body. Ordinary beings and followers of the small vehicle cling to characteristics and do not comprehend that the body is empty. Desiring to cause them to awaken to emptiness, he relied on Mañjuśrī to give rise to questions and answers. Emptying his room explains both kinds of emptiness: the four great elements and the five aggregates form the body through causes and conditions, so both person and phenomena are non-existent; hence it says "cleared the inside of his room." "Clearing away all belongings" specifically serves as a metaphor for the emptiness of phenomena: phenomena arise from conditions and are manifested and born from the conscious mind; because causes and conditions are empty of nature and the conscious mind is fundamentally serene, phenomena are empty. "And all attendants" specifically serves as a metaphor for the emptiness of persons: because causes and conditions lack a master, persons are empty. "Leaving only a single bed" serves as a metaphor for true emptiness: suchness is non-dual, hence it says "single"; it is that upon which persons and phenomena depend, hence it says "bed." Therefore the Lotus Sūtra says: "The emptiness of phenomena is the bed and seat." "Lying down due to illness" means feigning illness to invite inquiry; it was not an actual illness.
An ancient worthy, Dharma Master Yan, explained: The room is the pure mind, the true mind. When Vimalakīrti first generated the resolve, he was free from craving and views, so the room was indeterminate. Now, having attained the noble path, he eliminated false thoughts and afflictions; resting in brightness, he attained the true mind, which is called "emptying the inside of the room." Hence later the sūtra states: "The dwelling of ultimate emptiness and serenity." "Clearing away all belongings" means eliminating all beloved kin, such as parents of ignorance, along the path of saṃsāra. "Removing the attendants" means removing the attendants of ordinary times, which are the two views of emptiness and existence. Hence later the sūtra states: "Non-Buddhists delight in various views; the bodhisattva remains unmoved among various views." "Leaving a single bed" means that false phenomena are fully exhausted, and one dwells only upon the bed of formless dhyāna-concentration. Hence later the sūtra states: "The four dhyānas are the bed and seat." "Lying down due to illness" means relying on this dhyāna-concentration to give rise to objectless compassion: although delivering sentient beings, one does not depart from empty concentration; the essence of compassion is constantly serene, hence it is called "lying down."
The sūtra states: "Coming without the characteristic of coming; seeing without the characteristic of seeing."
The commentary states: First, in terms of the arising and ceasing of conditioned phenomena, it explains neither coming nor going: seeing someone depart is an impermanent phenomenon; impermanent phenomena arise within this thought-moment and cease within this thought-moment, originally having no coming or going. Continuing thought-moment after thought-moment, coming and going are conventionally posited; seeing is also like this. Second, explained in terms of mind: the true mind is in suchness and truly has no coming; the deluded mind discriminates and sees coming. Third, in terms of the two truths: the ultimate truth is serene and still, hence it says "not coming"; the conventional truth follows characteristics, and therefore there is coming. Fourth, in terms of the two bodies—true and transformed: the true body is serene, hence it says "not coming"; the transformation body manifests responsively, hence it says "coming." The passages below follow this in all respects.