大方廣佛華嚴經隨疏演義鈔 12.31

12.31

疏「淨名第三」下，二引證。略引二經，《淨名》即第三卷〈菩薩行品〉。因阿難聞香，自昔未有，便問世尊，世尊為說，是淨名取於香積佛飯。因問久如當銷，佛為廣說，乃至滅除一切諸煩惱毒然後乃銷。因即致問，阿難白佛言：「未曾有也。世尊！如此香飯能作佛事。」佛言：「如是如是。阿難！或有佛土，以佛光明而作佛事，有以諸菩薩而作佛事，有以佛所化人而作佛事，有以菩提樹而作佛事，有以佛衣服臥具而作佛事，有以飲食而作佛事，有以園林臺觀而作佛事，有以三十二相、八十隨形好而作佛事。有以佛身而作佛事，有以虛空而作佛事，眾生應以此緣得入律行。有以夢幻影響、鏡中像、水中月、熱時炎如是等喻而作佛事，有以音聲語言文字而作佛事，或有清淨佛土寂寞無言無說、無示無識、無作無為而作佛事。如是阿難！諸佛威儀進止諸所施為，無非佛事。阿難！有此四魔八萬四千諸煩惱門，而諸眾生為之疲勞，諸佛即以此法而作佛事，是名入一切諸佛法門。菩薩入此門者，若見一切淨好佛土，不以為喜，不貪不高。若見一切不淨佛土，不以為憂，不礙不沒。」今疏但撮略引耳。然生公云：「若投藥失所，則藥反為毒矣。苟得其會，毒為藥也。是以大聖為心病之醫王，觸事皆是法之良藥也。苟達其會，眾事皆畢矣。菩薩既入此門，便知佛土本是就應之義。好惡在彼，於我豈有異哉？所貴唯應但欲應生之寄耳。」

Regarding the commentary's citation starting with "The Vimalakīrti, fascicle three": second is the citation of scriptural proofs. Two sūtras are briefly cited. The *Vimalakīrti* refers to the "Practice of the Bodhisattva" chapter in fascicle three. Because Ānanda smelled a fragrance such as had never existed before, he asked the World-Honoured One about it. The World-Honoured One explained to him that Vimalakīrti had obtained the rice from the Buddha of Fragrant Accumulation (Gandhahastin / Sarvagandhapratipūrṇa). Ānanda then asked how long it would take to digest, and the Buddha explained at length, up to [saying that] it would digest only after all poisons of affliction had been eradicated. Thereupon he asked further; Ānanda addressed the Buddha, saying: "It is unprecedented! World-Honoured One, such fragrant rice can perform the Buddha's work!" The Buddha said: "So it is, so it is, Ānanda! There are Buddha lands that perform the Buddha's work through the Buddha's radiant light; some perform the Buddha's work through the bodhisattvas; some perform the Buddha's work through persons emanated by the Buddha; some perform the Buddha's work through the bodhi tree; some perform the Buddha's work through the Buddha's robes and bedding; some perform the Buddha's work through food and drink; some perform the Buddha's work through groves, gardens, terraces, and towers; some perform the Buddha's work through the thirty-two marks and eighty minor signs. Some perform the Buddha's work through the Buddha's body; some perform the Buddha's work through empty space, whereby sentient beings, relying on these conditions, can enter moral conduct. Some perform the Buddha's work through such metaphors as dreams, illusions, shadows, echoes, images in a mirror, the moon in water, or mirages during heat; some perform the Buddha's work through sounds, words, and letters; or there are pure Buddha lands where the Buddha's work is performed through tranquility, without words, speech, indication, consciousness, action, or contrivance. Thus, Ānanda, the deportment, movement, cessation, and all actions of the Buddhas are nothing other than the Buddha's work. Ānanda, there are these four māras and eighty-four thousand doors of affliction that wear out sentient beings; the Buddhas use precisely these dharmas to perform the Buddha's work. This is called entering the dharma-door of all Buddhas. When a bodhisattva enters this door, if they see all pure and beautiful Buddha lands, they do not rejoice, nor do they covet them or become arrogant. If they see all impure Buddha lands, they do not grieve, nor are they hindered or demoralised." The present commentary merely cites this in an abridged summary. However, Master Dao Sheng said: "If medicine is administered improperly, the medicine turns into poison. If the right confluence is attained, even poison becomes medicine. Therefore, the Great Sage is the physician king for diseases of the mind; whatever he touches is fine medicine of the Dharma. If one attains this confluence, all tasks are accomplished. Once a bodhisattva enters this door, they know that Buddha lands fundamentally have the meaning of responding [to beings]. Whether they are good or bad lies in them—how could there be any difference for me? What is valued is only the response; it is merely an accommodation to respond to sentient beings."