維摩義記 1.10

1.10

「佛國品」者，就初以列。諸經立品，大例有三：一是從廣。如〈菩薩行品〉等是。彼品初首非菩薩行，從其後廣名菩薩行。二者從略。如下文中〈觀生品〉，初首少許經文明觀眾生、餘者悉非，攝廣從略名觀眾生。三者當相。如下文中〈弟子品〉等。今言佛國從廣為名，若從初略應名序品。言佛國者，佛如後釋。標人別處，故舉其佛。國猶處也，經亦名土，又亦稱界。安身曰土、攝民稱國，國土不同分別稱界。若論其土，有身皆有。若說其國，統王者有，不王者無。今就如來統王以彰，故言佛國。此國實與眾生共居，佛窮土實為化之主故偏言耳。法身平等實無栖託，示化在方故言佛國。又復身土雖復平等，隨其義門身土恒異，故以其平等法門之身，還依平等法門之土，如海十相，亦以相依故云佛國。「品」者品別。前品所明異於後品所明、後品所明異於前品所明，故云品別。亦可品者是其品類，義類相從稱為品。此經始終品別十四，此品建始故云「第一」。此經始終四門分別：一就處分別；二就會分別；三就義分別；四就文分別。言就處者，據今一說次第以論。處別唯二：一菴羅樹園、二維摩詰舍。若通維摩一世所說，處別眾多。言就會者，據今一說次第以論。會別有三：一菴羅會、二維摩室、三重會菴羅。若通維摩一世所說，會別無量。言就義者，此經宗歸不思議解脫之義，此不思議解脫之法是法界中一門義也。門別雖一，而妙旨虛融義無不統，無不統故一切諸法悉入其中。所攝之法雖復眾多，要唯二種：一是理法、二是行法。理謂真如，如隨詮異，門別種種。故下文中，或時宣說如、法性、實際以為理法，或說三空，或說二諦，或二無我、不二門等。行謂因果，因謂法身淨土之因、果謂法身淨土之果，故下文中具以顯之。顯相如何？人多麁判：初之二會偏明如來淨土因果，第三會中偏明如來法身因果。細求則通。是義云何？如初中合蓋現變，顯示如來不思議力是法身果；寶積讚歎發心願求，即法身因。寶積復即是顯示淨土因果。第二會中，從初極盡入不二門，廣明如來法身因果。〈香積〉一品顯示如來淨土因果，彼初明果，修十修八是淨土因。第三會中〈菩薩行〉品，雙明法身淨土之因，〈見阿閦佛品〉雙明法身淨土之果。彼見釋迦及無動佛是法身果，現妙喜界是淨土果。故下佛言「菩薩欲得清淨佛土，學無動佛所行之道」，下文復言「願一切生得清淨土如無動佛」，明知彼文亦顯淨土。此皆為明不思議法寄事顯之，所辨雖眾，莫不皆成一不思議解脫門矣。此不思議法，顯證在人二者，所謂諸佛、菩薩。據此一化，且就維摩，釋迦以顯。故下文中初會寄就釋迦以顯，後之兩會寄就維摩而以顯之。然不思德成之在內，內德難彰，寄就用相而以顯之。顯相云何？下初會中令蓋現變、案地令淨，顯示如來不思議相。第二會中借座燈王、取飯香積，顯示維摩不思議相。第三會中掌持大眾往至菴羅、遠接妙喜安置此土，以顯維摩不思議相。此是第三就義分別。

"The Chapter on the Buddha Land" is arranged at the beginning. Chapters established in the various sūtras generally fall into three types: First, named after the broad [portion], such as the "Chapter on the Bodhisattva Practice" and the like. The opening of that chapter is not about bodhisattva practice, but following its broad subsequent [content], it is named "Bodhisattva Practice." Second, named after the brief [portion]. As below in the text, in the "Chapter on Contemplating Sentient Beings," only a brief passage of text at the very beginning contemplates sentient beings, while the remainder does not; subsuming the broad under the brief, it is named "Contemplating Sentient Beings." Third, named directly according to the phenomenon [treated], such as the "Chapter on the Disciples" and the like below in the text. Now, the phrase "Buddha Land" is named after the broad [portion]; if named from the brief beginning, it should be called the "Introductory Chapter." As for the term "Buddha Land": "Buddha" is explained below. It marks the person to distinguish the place; hence "Buddha" is raised. "Land" (guo) is like a place; sūtras also call it "earth" (tu), and also designate it as "realm" (jie). Settling the body is called "earth"; gathering the people is termed "state/land" (guo); distinguishing differences among countries and earths is termed "realm." If one speaks of its "earth," wherever there is a body, it exists. If one speaks of its "land/state," it exists where there is a ruling king, and does not exist where there is no king. Here, it is manifested in terms of the Tathāgata as ruling king; hence it is called "Buddha Land." This land is actually cohabited with sentient beings; the Buddha, having plumbed the reality of the land, is the master of transformation, so it is mentioned specifically. The dharmakāya is equal and truly has no dwelling place; demonstrating transformation in a direction, it is therefore called a "Buddha Land." Furthermore, although the body and the land are equal, in accordance with their doctrinal aspects, body and land are ever distinct; hence, using the body of the equal dharma gate, it still relies on the land of the equal dharma gate. Just like the ten marks of the ocean, it is also due to mutual dependence that it is called a "Buddha Land." "Chapter" means a distinct section. What is explained in the preceding chapter differs from what is explained in the subsequent chapter, and what is explained in the subsequent chapter differs from what is explained in the preceding chapter; hence it is called a distinct section. Alternatively, "chapter" (pin) means a category (pinlei): doctrinal categories that follow one another are called a "chapter." Throughout this sūtra, there are fourteen distinct chapters from beginning to end; this chapter establishes the beginning, so it is called "First." From beginning to end, this sūtra is differentiated according to four perspectives: first, differentiation according to location; second, differentiation according to assembly; third, differentiation according to meaning; fourth, differentiation according to text. Concerning differentiation according to location: this is discussed based on the order of this single exposition. The distinct locations are only two: first, the Āmrapālī Grove; second, Vimalakīrti's house. If extended generally to what Vimalakīrti taught throughout his life, the distinct locations would be numerous. Concerning differentiation according to assembly: this is discussed based on the order of this single exposition. The distinct assemblies are three: first, the Āmrapālī assembly; second, Vimalakīrti's room; third, the reassembled Āmrapālī [gathering]. If extended generally to what Vimalakīrti taught throughout his life, the distinct assemblies would be immeasurable. Concerning differentiation according to meaning: the central purport of this sūtra returns to the meaning of inconceivable liberation. This dharma of inconceivable liberation is a single gate of meaning within the dharmadhātu. Although the gate is distinct as one, its wondrous purport is open and all-harmonizing, with no meaning it does not subsume; because it subsumes everything, all dharmas enter into it. Although the dharmas it gathers are numerous, essentially there are only two kinds: first, the principle-dharma; second, the practice-dharma. "Principle" refers to tathatā; as it varies according to exposition, its gates are manifold. Therefore, in the text below, it sometimes proclaims tathatā, dharmatā, and the reality-limit as the principle-dharma, or expounds the three emptynesses, or expounds the two truths, or the two non-selves, the gate of non-duality, and so forth. "Practice" refers to cause and effect: "cause" refers to the cause of the dharmakāya and pure land, while "effect" refers to the fruition of the dharmakāya and pure land; hence the text below reveals them fully. What is the manner of their revelation? People often make a rough division: the first two assemblies specifically clarify the cause and effect of the Tathāgata's pure land, while the third assembly specifically clarifies the cause and effect of the Tathāgata's dharmakāya. But upon careful examination, they penetrate each other. What is this meaning? As in the first [assembly], the merging of the canopies and the manifestation of transformations reveal the Tathāgata's inconceivable power, which is the fruition of the dharmakāya; Ratnakūṭa's praise, generating the resolve, and making vows are the cause of the dharmakāya. Ratnakūṭa also subsequently reveals the cause and effect of the pure land. In the second assembly, from the beginning through to the entry into the gate of non-duality, it broadly clarifies the cause and effect of the Tathāgata's dharmakāya. The single "Sarvagandhasugandha" Chapter reveals the cause and effect of the Tathāgata's pure land: its beginning clarifies the fruition, and practicing the ten and practicing the eight are the cause of the pure land. In the third assembly, the "Bodhisattva Practice" Chapter jointly clarifies the cause of both the dharmakāya and pure land, and the "Seeing Akṣobhya Buddha" Chapter jointly clarifies the fruition of both the dharmakāya and pure land. There, seeing Śākyamuni and Akṣobhya Buddha is the fruition of the dharmakāya; manifesting the Abhirati world is the fruition of the pure land. Therefore, the Buddha says below, "If a bodhisattva wishes to obtain a pure Buddha land, he should learn the path traversed by Akṣobhya Buddha," and the text below further says, "May all sentient beings obtain a pure land like that of Akṣobhya Buddha." One clearly knows that that text also reveals the pure land. All of these use phenomena as a vehicle to reveal the inconceivable dharma; though what they distinguish is manifold, none fails to become the single dharma gate of inconceivable liberation. This inconceivable dharma is manifestly realized in two types of persons: namely, the Buddhas and the bodhisattvas. Based on this single teaching, it is revealed provisionally with respect to Vimalakīrti and Śākyamuni. Therefore, in the text below, the first assembly is revealed using Śākyamuni as a vehicle, and the latter two assemblies are revealed using Vimalakīrti as a vehicle. However, the inconceivable virtues are accomplished within; internal virtues being difficult to manifest, they are revealed using the marks of function as a vehicle. What are the marks of revelation? In the first assembly below, causing the canopies to manifest transformations and pressing the earth to make it pure reveal the inconceivable marks of the Tathāgata. In the second assembly, borrowing thrones from the King of Lamps and fetching food from Sarvagandhasugandha reveal the inconceivable marks of Vimalakīrti. In the third assembly, holding the great assembly in his palm and proceeding to the Āmrapālī [Grove], and receiving the distant Abhirati and placing it in this land, reveals the inconceivable marks of Vimalakīrti. This is the third, differentiation according to meaning.