維摩義記 4.80

4.80

自下第二如來為辨。於中有三：一、如來因問，辨出維摩所從來處；二、舍利歎；三、維摩因歎，辨己來意。就初段中，「佛告舍利國名妙喜佛號無動」，正出來處。《法華經》中說阿閦佛在歡喜國，今云妙喜，大況相似。「是維摩詰於彼國沒而來生此」，就人辨來。前舍利弗問，維摩何故不自辨出，使佛說乎？釋云：維摩前彰己體實無生沒，今人捨相觀察趣求。今若自說彼沒此生，與前交反，故自不說，如來為辨之。二、舍利讚歎之中，未有總歎。「是人乃能捨清淨土而來樂此多怒害處」，別以歎之。第三、維摩顯來意中，句別有五：一、維摩問「日光出時與冥合乎」。冥謂闇也。二、舍利答。「不也」總答，「日出無冥」別以答之。三、維摩重問。「夫日何故行閻浮提」。四、舍利答。「欲以明照為之除冥」。五維摩詰約答顯己。「菩薩如是」，合前日也。「雖生不淨」，合行閻浮。「為化眾生」，合欲明照。「不與愚合」，日光出則無眾冥。「但滅眾生煩惱闇耳」，合為除冥。此初段竟。第二段中，初明大眾聞說求見，後佛遣示。眾求見中，「渴仰欲見妙喜世界」，求見其土。「不動如來及菩薩等」，求見其人。佛遣示中，「佛知一切眾會所念」，明告所由。「告維摩」等，正勸令現。「眾皆欲見」，彰勸所以。此兩段竟。第三段中，初維摩詰為現妙喜，後眾同見。維摩現中，先自思念。「我當不起，接妙喜國安置此土」。「作是念已入三昧」下，如念正取。前中初言「不起坐」者，彰化自在，顯己力能，示不思議解脫德也。「接妙喜國鐵圍山」等，舉所取事，謂土及人。於中前別，「妙喜世界成就如是無量功德」，總以結之。「上至阿迦下至水際」，明取分齊。「以右手」等，顯接取相。在手迴轉「如陶家輪」，迴來至此。名「入此界」。驚之不重，如「持華鬘」。令眾同見，名「示一切」。後正取中，句別有四：一、入三昧取彼置此。二、彰彼眾有覺不覺，先彰覺者、後顯不覺。前明覺中，先彰彼眾請問取者并求佛護，下佛答之，非我維摩，不覺可知。三、明妙喜雖入此界而不增減。四、娑婆雖容彼土亦不迫隘，如本不異。自下第二大眾同見。於中五句：一、佛觀察。「汝等且觀妙喜世界」，勸觀彼佛。「其國嚴飾」，重勸觀土。「菩薩行淨弟子清白」，勸觀彼眾。二、大眾同答，「皆曰已見」。三、佛勸修學。「欲得如是清淨佛土當學無動所行之道」。四、明此眾發願求生。五、如來為記，堅其去心。以斯驗求，明知此會亦明淨土，非唯明身。此三段竟。

From here below is the second [part], where the Tathāgata clarifies it. In this there are three parts: first, the Tathāgata, relying on the question, clarifies where Vimalakīrti came from; second, Śāriputra praises him; third, Vimalakīrti, relying on the praise, explains his intention in coming. In the first section, "The Buddha told Śāriputra: 'The land is named Abhirati, and the Buddha is called Akṣobhya'" directly identifies the place he came from. The Lotus Sūtra says that the Buddha Akṣobhya resides in the Joyful land (Ānanda land); now it is called Abhirati (Wonderful Joy), and the general context is similar. "This Vimalakīrti passed away from that land and came to be born here" clarifies his coming in terms of the person. Previously Śāriputra asked [about this]; why did Vimalakīrti not explain it himself, instead having the Buddha speak? It is explained: Previously Vimalakīrti revealed that his own essence is truly without birth and death; now [people] have discarded marks to contemplate and seek [reality]. If he were now to say himself that he died there and was born here, it would contradict what came before. Therefore he did not speak of it himself, and the Tathāgata clarified it for him. Second, in Śāriputra's praise, before any general praise, "This person was actually able to renounce a pure land and come to delight in this place of much anger and harm" praises him specifically. Third, in Vimalakīrti's revealing his intention in coming, there are distinctively five phrases: 1. Vimalakīrti asks: "When the sunlight emerges, does it join with the dark?" "Dark" means obscurity. 2. Śāriputra answers: "No" is the general answer; "when the sun emerges there is no dark" is the specific answer. 3. Vimalakīrti asks again: "Why does the sun traverse Jambudvīpa?" 4. Śāriputra answers: "It desires to illuminate [it] with brightness and dispel the dark for it." 5. Vimalakīrti relies on the answer to reveal himself: "The bodhisattva is like this" corresponds to the sun above. "Although born in an impure [land]" corresponds to traversing Jambudvīpa. "For the sake of transforming sentient beings" corresponds to desiring to illuminate. "Does not join with foolishness" [means that] when the sunlight emerges, there is no darkness. "Only extinguishing the darkness of afflictions of sentient beings" corresponds to dispelling the dark for them. This concludes the first section. In the second section, first it is explained that the great assembly, having heard this spoken, sought to see it, and afterwards the Buddha sent [Vimalakīrti] to display it. In the assembly's seeking to see it, "Thirstily yearning to see the Abhirati world" is seeking to see its land. "The Tathāgata Akṣobhya and the bodhisattvas..." is seeking to see its people. In the Buddha's sending him to display it, "The Buddha knew what the whole assembly was thinking" clarifies the origin of his telling him. "Told Vimalakīrti..." and so forth directly exhorts him to make it appear. "The assembly all wishes to see" shows the reason for the exhortation. These two sections are concluded. In the third section, first Vimalakīrti displays Abhirati, and afterwards the assembly sees it together. In Vimalakīrti's displaying it, first he ponders to himself: "Without rising, I shall take the Abhirati land and place it in this land." From "Having had this thought, he entered samādhi..." onward, he actually takes it as thought. In the first [part], first saying "without rising from his seat" shows the mastery of transformation, manifests his own power and ability, and demonstrates the virtue of the inconceivable liberation. "Taking the iron surrounding mountains of the Abhirati land..." and so forth presents the things taken, meaning the land and the people. Within this, after the specifics, "The Abhirati world has accomplished such immeasurable merit" summarizes and concludes it. "Reaching up to Akaniṣṭha and down to the water boundary" clarifies the boundaries taken. "With the right hand..." and so forth shows the manner of taking hold. Turning it in the hand "like a potter's wheel," he turned and brought it to here. This is called "entering this realm." Astoundingly it was not heavy, like "holding a flower garland." Making the assembly see it together is called "showing it to everyone." In the subsequent actual taking, there are distinctively four phrases: 1. Entering samādhi, taking that [world] and placing it here. 2. Revealing that in that assembly there were those who were aware and those unaware: first revealing those aware, and afterwards showing those unaware. In the previous explanation of those aware, first it reveals that the assembly inquired about the one who took it and sought the Buddha's protection, and below the Buddha answered them, [saying it was] not he but Vimalakīrti; those unaware can be known [from the context]. 3. Explaining that although Abhirati entered this realm, it neither increased nor decreased. 4. Although Sahā accommodated that land, it was also not cramped, being no different from the original. From here below is the second [part], where the great assembly sees it together. In this there are five phrases: 1. The Buddha's observation: "You should observe the Abhirati world" exhorts them to observe that Buddha. "Its land is adorned" re-exhorts them to observe the land. "The bodhisattvas' practice is pure, and the disciples are spotless" exhorts them to observe that assembly. 2. The great assembly answers together: "All said, 'We have seen it.'" 3. The Buddha exhorts them to practice and learn: "Those who wish to attain such a pure Buddha-land should learn the path practiced by Akṣobhya." 4. Clarifying that this assembly generated the vow to seek birth [there]. 5. The Tathāgata bestows a prediction upon them, strengthening their aspiration to go. Examining and seeking through this, one clearly knows that this assembly also clarified the pure land, not only clarifying the [dharmakāya] body. These three sections are concluded.