維摩義記 1.56

1.56

Below, [the Buddha] reveals purity in response. How is it revealed? It clarifies that the land is truly pure, but sentient beings do not see it; in accordance with its not being seen, the land appears to be impure. In the text there are three parts: first, the Buddha directly reveals the purity; second, Śikhin (Brahma) assists in revealing it; third, the Tathāgata reveals it again. These three complement each other. The Buddha is the lord of transformation and also the one doubted, so the Buddha reveals it first. Although the Buddha says it is pure, no one has witnessed it, so his words are difficult to believe; therefore Śikhin must manifest what he himself has seen to assist and establish the Buddha's words. Although Śikhin says he has seen the purity, Śāriputra does not see it and still finds it hard to believe; therefore the Tathāgata must reveal the purity again to assist and establish Śikhin's [words]. Through these three successive turns of revealing purity, the aspects of impurity are completely exhausted. Moreover, in the first turn, the Tathāgata reveals the purity to cause them to hear and know it; in the second, Śikhin clarifies that he himself has seen the purity, generating their faithful understanding; in the third, the Tathāgata conceals impurity and reveals purity, including their witnessing it. This, then, is the sequence of entry into the teaching. In the first section, "The Buddha knew his thoughts" is the cause of the revelation of purity. Because he knew what was thought, he revealed it for him. From "and immediately addressed [him]" down, he directly reveals the purity for him. Revealing it by means of an analogy, there are four distinct phrases: First, the Tathāgata poses a counter-question to Śāriputra using the analogy. In order to use a matter known to Śāriputra to analogize what is unknown, he must pose a counter-question. "What do you think?" asks comprehensively regarding his mind, asking about his understanding: what is your understanding in your mind? From "Could the sun and moon..." down, he asks specifically regarding the matter. The initial statement, "Could the sun and moon not be pure?" is the first question. To use this matter to clarify that the land is not impure, he asks this. The particle ye indicates an indeterminate phrasing. "Yet the blind do not see them" is another question. To clarify through this matter the reason why Śāriputra and others do not see it, he asks it again. Second, Śāriputra directly answers. "No" is a general answer. It makes clear that although the blind do not see the sun and moon, it is not that [the sun and moon] are impure, hence he says "no." Below he answers specifically. "It is the fault of the blind person" answers the latter question, imputing the fault to the blind person. "Not the fault of the sun and moon" answers the first question, exonerating the sun and moon, clarifying that the sun and moon have no fault of impurity. Third, the Buddha takes the answer and analogizes it to reveal the land. "Because of the sins of sentient beings, they do not see the majestic purity of the Tathāgata's Buddha-land" takes the former answer and imputes the fault to worldlings. "It is not the Tathāgata's fault" takes the latter answer and exonerates the Buddha. This phrasing is somewhat implicit; by analogy, it should say that it is not the fault of the Buddha-land. But because Śāriputra earlier directed his doubt and reproach at the Buddha, now [the text] must exonerate the Buddha, which is why it says "it is not the Tathāgata's fault." This phrase is broad and inclusive, and specifically has two aspects: first, it is not that the Tathāgata in the causal stage had the fault of an impure mind; second, it is not that the Tathāgata in the fruition stage has the fault of an impure land. Fourth, based on what has been revealed, he concludes with the purity of his own land and refers back to the other's failure to see it. "My land is pure" concludes with the purity of his own land. "Yet you do not see it" refers back to his failure to see it: you yourself do not see it, so how can you doubt that my mind and land are impure?