維摩義記 4.22

4.22

As for the "Fragrance Accumulation Chapter," this chapter relies upon the Tathāgata Fragrance Accumulation to reveal the result of the buddhas' pure lands; taking the title of the chapter from the person relied upon, it is called the "Fragrance Accumulation Chapter." Within this chapter, there is an analysis in three gates: first, determining what is explained; second, explaining the reason for its occurrence; third, interpreting according to the text. What is explained is twofold: first, distinction in terms of Vimalakīrti's revelation of virtues. This chapter is also to display Vimalakīrti's inconceivable virtues; obtaining food from Fragrance Accumulation and having the small room broadly accommodate [everyone] are the inconceivable virtues that are revealed. Second, distinction in terms of the Dharma. "Dharma" refers to the causes and results of the dharmakāya and the pure land. Now this formally reveals the causes and results of the pure land, explaining that the wondrous adornments of the realm of All Fragrances are the results of the pure land, and what is explained in the text below about cultivating the ten and cultivating the eight are the causes of the pure land. Such is what is explained. Next, the reason for its occurrence is explained. It is again explained according to the two previous meanings. First, explaining the reason for its occurrence in terms of Vimalakīrti: within Vimalakīrti's virtues, the meaning is distinguished into four pairs, as explained above. From "Entering Non-duality" down is the fourth pair. Within this pair, what was practiced in the previous chapter was cultivating practice and actualizing realization; what is achieved in this chapter is accomplishing the virtues of inconceivable liberation. Because the causal practice has its achievement, it must be explained. Furthermore, the previous chapter's entrance into the gate of non-duality explained the essence of liberation, while this chapter explains the function of liberation. Because function relies on essence, it is explained next. Second, explaining the reason for its occurrence in terms of the Dharma: from above, starting with the kings and great ministers all coming to inquire about his illness, it broadly explained the causes and results of the Tathāgata's dharmakāya; this chapter explains the causes and results of the Buddha's pure land. The body must rely on a land, so it must be explained. Such is the reason for its occurrence, and the text must be interpreted. This chapter has two parts: first, formally explaining the Dharma; second, from "Vimalakīrti and Mañjuśrī among the great assembly" down, explaining the benefit of the preaching. In the former, there are again two: first, occasioned by Śāriputra thinking of food, he obtains food from Fragrance Accumulation, explaining the results of the pure land; second, from "Those bodhisattvas, having heard this, all said: 'Never before..."' down, occasioned by the praise and request of those newly arrived bodhisattvas, it explains the causes of the pure land. Among the results of the pure land, Fragrance Accumulation is the most evident, so it is revealed by relying on it. As for the causes of the pure land, the Sahā world is clearly superior, so it is explained in terms of this. However, these causes and results of the pure land explained here complete the previous initial assembly. How do they complete it? In the previous initial assembly, it was proclaimed that when a bodhisattva attains buddhahood, he is endowed with a land of all meritorious virtues, but the characteristics were not yet evident; now this is revealed by relying on Fragrance Accumulation. Therefore, the text below explains that in All Fragrances, all things are made of fragrance, and the pavilions, walking paths, fragrant ground, and gardens are all fragrant, and so on. Furthermore, in the initial assembly, it was proclaimed that when a bodhisattva attains buddhahood, Mahāyāna sentient beings come to be born in his land, but the characteristics were also not yet evident; therefore, now it is also revealed in terms of Fragrance Accumulation. Thus, the text below explains that in the land of Fragrance Accumulation, there are no names of śrāvakas or pratyekabuddhas, but only pure great bodhisattvas. Furthermore, in the initial assembly, it was proclaimed that when a bodhisattva attains buddhahood, sentient beings endowed with all meritorious virtues come to be born in his land, but the characteristics were also not yet evident. Now this is also revealed by relying on Fragrance Accumulation. Thus, the text below explains that when the bodhisattvas in the land of Fragrance Accumulation are born beneath fragrant trees, they immediately attain the samādhi of the treasury of all virtues; having attained this samādhi, they are endowed with all the virtues that bodhisattvas possess. Such is completing the result. Furthermore, in the previous assembly, practices such as the six perfections and four means of embrace were proclaimed as the causes of the land, but the place of manifestation was not brought out; now this is distinguished. Thus, the text below explains that the Sahā world uniquely has ten matters that the other pure lands do not have. Furthermore, in the previous assembly, various practices were proclaimed as the causes of the pure land, but the clear teachings were not brought out; now this is distinguished. Thus, the text below explains that these bodhisattvas accomplish eight dharmas, practicing without wounds or blemishes, and are born in the pure land. These eight are purely teachings of comprehensive clarity; relying on these, all practices are comprehensively aroused as causes of the pure land. Such is completing the cause.