維摩義記 1.10

1.10

"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.