維摩義記 1.57

1.57

From here below is the second [section], in which Śikhin reveals the pure [land]. Although the Buddha had spoken of purity, no one had personally witnessed it, so this purity remained difficult to believe; hence Śikhin also revealed the pure [land] to assist in confirming it. Furthermore, Śāriputra had not yet eliminated the appearance of defilement, so Śikhin had to reveal the pure [land] to dispel it. In the text there are four [parts]: first, censuring Śāriputra's mind that clings to defilement; second, from "Why is this?" downward, Śikhin himself states what he has seen, clarifying that the land is truly pure and establishing that [Śāriputra's thought] is inappropriate; third, from "Śāriputra said: 'I see this [land]...'" downward, Śāriputra himself manifests what he has seen, clarifying that he is not deliberately being perverse; fourth, Śikhin explains the reason why he sees defilement, and also clarifies why bodhisattvas see purity. In the first section, "the Brahmā king Śikhin" introduces the person who can censure. "Said to Śāriputra" indicates the one being censured. "Do not hold this thought, thinking that this [Buddha-land] is impure" is the actual admonition. From here below is the second [part], where Śikhin himself states what he has seen, clarifying that the land is truly pure. "Why is this?" interrogates what preceded to introduce what follows: why should one not say this Buddha-land is impure? From "I see..." downward, he clarifies what he has seen, revealing that the land is truly pure and establishing the previous [point of] inappropriateness. "I see the land pure like the palace of Īśvara" uses an analogy to reveal it. This refers to the dwelling place of the intermediate Brahmā king as the "palace of Īśvara." Who is this intermediate Brahmā king? Within the first dhyāna, when vitarka and vicāra are eliminated, it is called intermediate dhyāna. Where does he dwell? Within the first dhyāna there are three heavens: first, the Brahma-purohita heaven; second, the Brahma-pāriṣadya heaven; third, the Mahābrahmā heaven. Brahma-pāriṣadya and Brahma-purohita are in the same place, distinguished as subjects and sovereign. Mahābrahmā is precisely the intermediate Brahmā king. How is this known? This Mahābrahmā is called Īśvaradeva. As sūtras state, the Īśvaradeva posited by non-Buddhists as the first cause is this Mahābrahmā king; because he rules over a thousand worlds with sovereign mastery (īśvara), he is called Īśvaradeva, and this Brahmā's dwelling place is called the palace of Īśvara. This is precisely where Śikhin dwells, and Śikhin sees the land as equal to that purity. In actual reality, the Buddha-land's purity surpasses the three realms; this is merely Śikhin seeing it according to his own capacity. From here below is the third [part], where Śāriputra himself manifests what he has seen, clarifying that he is not speaking of defilement out of an evil mind or deliberate perversity. Thus he now says, "I see this land with mounds, pits, brambles, and sand," and so forth. From "Śikhin said" downward is the fourth section, where Śikhin explains the reason why he sees defilement, and also clarifies why bodhisattvas see purity. Explaining the reason why Śāriputra sees defilement causes people to feel revulsion and abandon it; explaining why bodhisattvas see purity causes people to cultivate and learn it. First, he clarifies the reason why Śāriputra sees defilement. "Your mind has highs and lows, and does not rely on Buddha-wisdom" is the reason for seeing defilement. The mind having highs and lows clarifies that he lacks equanimous compassion; discriminating among sentient beings distinctions such as adverse and agreeable, good and evil, is called the mind having highs and lows. Not relying on Buddha-wisdom clarifies that he lacks deep wisdom; discriminating among all dharmas distinctions such as defiled and pure, empty and existent, which obstructs the Buddha's profound wisdom, is therefore called "not relying." "Therefore you see this land as impure" directly clarifies seeing defilement. Below, he explains the reason why bodhisattvas see purity. "Towards all living beings they are completely equanimous, and their deep mind is pure" is the reason for seeing purity. Being equanimous towards living beings clarifies having equanimous benevolence, overturning the previous "highs and lows." The deep mind being pure clarifies having wondrous wisdom, overturning Śāriputra's earlier "not relying on Buddha-wisdom." "They are then able to see this Buddha-land as pure" directly clarifies seeing purity, overturning Śāriputra's earlier "therefore seeing it as impure." The above is the second [section], Śikhin's revealing the pure [land].