淨名經集解關中疏 2.13

2.13

爾時長者維摩詰心念。今文殊師利與大眾俱來。即以神力空其室內。除去所有及諸侍者。唯置一床以疾而臥　此下三明賓主往復也。文四。一空室現相。二見相知表。三稱難善來。四述其所歎。此初淨明現相也。此經宗明淨土悲化故三相。一室空表文殊問疾。入室顯淨穢。同為法性之土。二除侍表愛見眾生。同歸法身無相。三一床現疾表大悲現化。故下文云。雖知諸佛國及與眾生空而常修淨土教化於群生。釋曰。國土空即室空表知。眾生空即除侍表之。淨土化生即現疾表之。肇曰。現疾之興事在今也。空室去侍以生端事證於後。

"At that time the elder Vimalakīrti thought to himself: 'Now Mañjuśrī is coming along with the great assembly.' He then used his supernormal power to empty his room, removing everything as well as all his attendants, leaving only a single couch on which he lay down because of his illness"—from here down is the third [section], clarifying the reciprocal interaction between guest and host. The text has four parts: 1. emptying the room and manifesting signs; 2. seeing the signs and knowing what they indicate; 3. praising the difficulty and bidding welcome; 4. relating what was praised. This is the first, Jingming manifesting the signs. Because the doctrine of this sūtra illuminates pure lands and compassionate transformation, there are three signs: first, the empty room indicates Mañjuśrī's inquiry after the illness, entering the room to reveal purity and defilement as equally lands of dharmatā; second, removing the attendants indicates that sentient beings of craving and views equally return to the formlessness of the dharmakāya; third, the single couch and manifesting illness indicates the manifestation of transformation out of great compassion. Hence the text below says: "Although knowing that all buddha-lands and sentient beings are empty, he constantly cultivates pure lands and teaches all living beings." The explanation says: The emptiness of the lands is indicated by knowing the emptiness of the room; the emptiness of sentient beings is indicated by removing the attendants; cultivating the pure land and transforming beings is indicated by manifesting illness. Sengzhao says: "The arising of the manifestation of illness occurs now; emptying the room and removing attendants initiates the origin, and the matter is verified afterward."