[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 4.22 # 維摩義記 4.22 維摩義記 4.22 - **Language:** Classical Chinese ### [4.22](https://indike.org/pramana/in.bauddha.taisho.1776.4.22) 「香積品」者，此品寄就香積如來以顯諸佛淨土之果，就所寄人以題品目，名香積品。此品之中三門分別：一定所辨、二釋來意、三隨文解。所辨有二：一、就維摩顯德分別。此品亦為顯示維摩不思議德，取飯香積、小室廣容，是其所顯不思德也。二、就法分別。法謂法身淨土因果，今此正顯淨土因果，明眾香界莊嚴妙事是淨土果，下文所說修十修八是淨土因。所辨如是。次釋來意。還約向前兩義釋之。一、就維摩以釋來意。維摩德中義別四對，已如上辨。〈入不二〉下是第四對。於此對中，前品所行，修行實證；此品所成，成就不思解脫之德。因行有就，故須辨之。又復前品入不二門明解脫體，此品明其解脫之用。依體有用，故次辨之。第二、約法以釋來意。從上以疾國王大臣皆往問來，廣明如來法身因果；此品明佛淨土因果。身必依土，故須辨之。來意如是，須釋其文。此品有二：一、正辨法；二、「維摩文殊於大眾」下明說利益。前中復二：一、因舍利念食為由，取飯香積，明淨土果。二、「彼菩薩聞皆曰未」下，因彼新來菩薩讚請，明淨土因。淨土之果香積最顯，寄彼以彰。淨土之因，娑婆明勝，故就此說。然此所明淨土因果，成上初會。云何成乎？前初會中宣說菩薩成佛之時具足一切功德國土，相猶未顯，今此寄就香積顯之，故下文中明眾香即一切皆以香作，樓閣經行香地苑薗皆香如是等也。又初會中宣說菩薩成佛之時，大乘眾生來生其國，相亦未顯，故今亦就香積顯之，故下文中明香積國無有聲聞辟支佛名，唯有清淨大菩薩。又初會中宣說菩薩成佛之時，具足一切功德眾生來生其國，相亦未顯。今此亦寄香積顯之，故下文中明香積國諸菩薩等生香樹下即獲一切德藏三昧，得是三昧菩薩所有功德皆具。成果如是。又前會中宣說六度四攝等行以為土因，未出明處，今此辨之，故下文中明娑婆界獨有十事，諸餘淨土之所無有。又前會中宣說諸行為淨土因，未出明法，今此辨之，故下文中明此菩薩成就八法，行無創疣生乎淨土。此八純是攝明之法，依此攝起一切諸行為淨土因。成因如是。 > As for the "Fragrance Accumulation Chapter," this chapter relies upon the Tathāgata Fragrance Accumulation to reveal the result of the buddhas' pure lands; taking the title of the chapter from the person relied upon, it is called the "Fragrance Accumulation Chapter." Within this chapter, there is an analysis in three gates: first, determining what is explained; second, explaining the reason for its occurrence; third, interpreting according to the text. What is explained is twofold: first, distinction in terms of Vimalakīrti's revelation of virtues. This chapter is also to display Vimalakīrti's inconceivable virtues; obtaining food from Fragrance Accumulation and having the small room broadly accommodate \[everyone\] are the inconceivable virtues that are revealed. Second, distinction in terms of the Dharma. "Dharma" refers to the causes and results of the dharmakāya and the pure land. Now this formally reveals the causes and results of the pure land, explaining that the wondrous adornments of the realm of All Fragrances are the results of the pure land, and what is explained in the text below about cultivating the ten and cultivating the eight are the causes of the pure land. Such is what is explained. Next, the reason for its occurrence is explained. It is again explained according to the two previous meanings. First, explaining the reason for its occurrence in terms of Vimalakīrti: within Vimalakīrti's virtues, the meaning is distinguished into four pairs, as explained above. From "Entering Non-duality" down is the fourth pair. Within this pair, what was practiced in the previous chapter was cultivating practice and actualizing realization; what is achieved in this chapter is accomplishing the virtues of inconceivable liberation. Because the causal practice has its achievement, it must be explained. Furthermore, the previous chapter's entrance into the gate of non-duality explained the essence of liberation, while this chapter explains the function of liberation. Because function relies on essence, it is explained next. Second, explaining the reason for its occurrence in terms of the Dharma: from above, starting with the kings and great ministers all coming to inquire about his illness, it broadly explained the causes and results of the Tathāgata's dharmakāya; this chapter explains the causes and results of the Buddha's pure land. The body must rely on a land, so it must be explained. Such is the reason for its occurrence, and the text must be interpreted. This chapter has two parts: first, formally explaining the Dharma; second, from "Vimalakīrti and Mañjuśrī among the great assembly" down, explaining the benefit of the preaching. In the former, there are again two: first, occasioned by Śāriputra thinking of food, he obtains food from Fragrance Accumulation, explaining the results of the pure land; second, from "Those bodhisattvas, having heard this, all said: 'Never before..."' down, occasioned by the praise and request of those newly arrived bodhisattvas, it explains the causes of the pure land. Among the results of the pure land, Fragrance Accumulation is the most evident, so it is revealed by relying on it. As for the causes of the pure land, the Sahā world is clearly superior, so it is explained in terms of this. However, these causes and results of the pure land explained here complete the previous initial assembly. How do they complete it? In the previous initial assembly, it was proclaimed that when a bodhisattva attains buddhahood, he is endowed with a land of all meritorious virtues, but the characteristics were not yet evident; now this is revealed by relying on Fragrance Accumulation. Therefore, the text below explains that in All Fragrances, all things are made of fragrance, and the pavilions, walking paths, fragrant ground, and gardens are all fragrant, and so on. Furthermore, in the initial assembly, it was proclaimed that when a bodhisattva attains buddhahood, Mahāyāna sentient beings come to be born in his land, but the characteristics were also not yet evident; therefore, now it is also revealed in terms of Fragrance Accumulation. Thus, the text below explains that in the land of Fragrance Accumulation, there are no names of śrāvakas or pratyekabuddhas, but only pure great bodhisattvas. Furthermore, in the initial assembly, it was proclaimed that when a bodhisattva attains buddhahood, sentient beings endowed with all meritorious virtues come to be born in his land, but the characteristics were also not yet evident. Now this is also revealed by relying on Fragrance Accumulation. Thus, the text below explains that when the bodhisattvas in the land of Fragrance Accumulation are born beneath fragrant trees, they immediately attain the samādhi of the treasury of all virtues; having attained this samādhi, they are endowed with all the virtues that bodhisattvas possess. Such is completing the result. Furthermore, in the previous assembly, practices such as the six perfections and four means of embrace were proclaimed as the causes of the land, but the place of manifestation was not brought out; now this is distinguished. Thus, the text below explains that the Sahā world uniquely has ten matters that the other pure lands do not have. Furthermore, in the previous assembly, various practices were proclaimed as the causes of the pure land, but the clear teachings were not brought out; now this is distinguished. Thus, the text below explains that these bodhisattvas accomplish eight dharmas, practicing without wounds or blemishes, and are born in the pure land. These eight are purely teachings of comprehensive clarity; relying on these, all practices are comprehensively aroused as causes of the pure land. Such is completing the cause. > — English (machine translation) (machine translation) - [Previous: 4.21](https://indike.org/pramana/in.bauddha.taisho.1776.4.21) - [Next: 4.23](https://indike.org/pramana/in.bauddha.taisho.1776.4.23) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1776.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.4.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.22](https://indike.org/pramana/in.bauddha.taisho.1776.4.22) · Pramāṇa