維摩義記 1.50

1.50

From here below is the fourth [section]: the Buddha extensively expounds [it] for him. Within this, one should first explain the meaning of the pure land and only then interpret the text; the meaning is as in the separate chapter. In the text there are two parts: first, in terms of practices that accord with existence born of great compassion, he expounds that sentient beings are the Buddha land; second, from "true mind" downward, in terms of the practice of transcending the world in accordance with bodhi, he states that the straightforward mind and so forth are the Buddha land. Within the first part there are three [subdivisions]: 1. generally stating that sentient beings are the Buddha land; 2. from "For what reason" downward, explaining the preceding meaning of sentient beings being the Buddha land: because one takes the land for the sake of sentient beings, sentient beings are called the Buddha land; 3. from "For what reason" downward, further explaining the meaning of taking a Buddha land for the sake of sentient beings. In the first subdivision, "The species of sentient beings are the Buddha land": the land is spoken of in terms of conditions. The land is attained due to compassion, compassion arises on account of sentient beings, and because there are sentient beings the bodhisattva gives rise to compassion; because of compassion the land is attained, and therefore sentient beings are simply called the Buddha land. Limitless great compassion is equal to the realm of sentient beings, with no differentiation or limit in sentiment; hence it is said that all species of sentient beings are without exception the Buddha land. In the second subdivision, which is the explanation, "For what reason?": asking about the preceding to introduce what follows. The land is one's own retribution; why then does one say that other species of sentient beings are my Buddha land? Below, it responds and explains it; the sense of the explanation is as before. The bodhisattva's taking of a land is fundamentally for the sake of sentient beings, and attaining the land is due to sentient beings; hence sentient beings are called the Buddha land. In the text there are four phrases: the first two are for sentient beings prior to the bhūmis, and the latter two are for sentient beings upon the bhūmis. Within the first two phrases, transforming is the beginning and taming is the end. "Transforming" means transforming those prior to the gotra stage to cause them to generate faith and understanding. "Taming" means causing those from the gotra stage upward to generate practice and cultivation. Alternatively, "transforming" means transforming to cause them to generate goodness: a good mind was previously absent and is now suddenly caused to be present, hence it is called "transforming." Speaking of "taming" means taming them to cause them to leave behind faults; leaving faults behind and according with the Dharma is called "taming." "Taking a Buddha land according to the sentient beings that are transformed" means that one takes a Buddha land in order to rely on a pure land to transform people and cause goodness to arise. For example, in the realm of Amitābha, once born therein one is forever good and non-retrogressing. "Taking a land in order to tame sentient beings" means that one takes a Buddha land in order to rely on a pure land to tame people and keep them away from evil. For example, in the realm of Amitābha, once born therein one is forever free from all faults. In the latter two phrases, "entering the Buddha's wisdom" means advancing toward the Buddha fruit, and "arousing bodhisattva roots" means cultivating and arousing causal practices. Alternatively, entering wisdom is the adornment of wisdom, and arousing bodhisattva roots is the adornment of merit. In the text, first stating "By means of what country they ought to enter the Buddha's wisdom": it accords with what is appropriate for beings, hence it says "ought to by means of." One takes a Buddha land in order to rely on the pure land to gather bodhisattvas to cultivate the adornment of wisdom. From the first bhūmi upward, all enter the stage of wisdom of all Buddhas of the three times; to teach sentient beings to enter this stage of wisdom, one takes a Buddha land. "By means of what country they ought to arouse bodhisattva roots and take a land": "ought to by means of" is as before. One takes a Buddha land in order to rely on the pure land to gather bodhisattvas to cultivate the adornment of merit. The practices of a bodhisattva can be the root of Buddhahood; bringing it to light with respect to the person, they are called "bodhisattva roots." Alternatively, roots arise within bodhisattva practices, the beginning serving as the root for the end, which is called "bodhisattva roots." However, because the places relied upon by sentient beings are not the same and the paths they arouse are different, it equally states "by means of what country," and the bodhisattva takes various lands for their sake.