維摩義記 4.80

4.80

From here below is the second [part], where the Tathāgata clarifies it. In this there are three parts: first, the Tathāgata, relying on the question, clarifies where Vimalakīrti came from; second, Śāriputra praises him; third, Vimalakīrti, relying on the praise, explains his intention in coming. In the first section, "The Buddha told Śāriputra: 'The land is named Abhirati, and the Buddha is called Akṣobhya'" directly identifies the place he came from. The Lotus Sūtra says that the Buddha Akṣobhya resides in the Joyful land (Ānanda land); now it is called Abhirati (Wonderful Joy), and the general context is similar. "This Vimalakīrti passed away from that land and came to be born here" clarifies his coming in terms of the person. Previously Śāriputra asked [about this]; why did Vimalakīrti not explain it himself, instead having the Buddha speak? It is explained: Previously Vimalakīrti revealed that his own essence is truly without birth and death; now [people] have discarded marks to contemplate and seek [reality]. If he were now to say himself that he died there and was born here, it would contradict what came before. Therefore he did not speak of it himself, and the Tathāgata clarified it for him. Second, in Śāriputra's praise, before any general praise, "This person was actually able to renounce a pure land and come to delight in this place of much anger and harm" praises him specifically. Third, in Vimalakīrti's revealing his intention in coming, there are distinctively five phrases: 1. Vimalakīrti asks: "When the sunlight emerges, does it join with the dark?" "Dark" means obscurity. 2. Śāriputra answers: "No" is the general answer; "when the sun emerges there is no dark" is the specific answer. 3. Vimalakīrti asks again: "Why does the sun traverse Jambudvīpa?" 4. Śāriputra answers: "It desires to illuminate [it] with brightness and dispel the dark for it." 5. Vimalakīrti relies on the answer to reveal himself: "The bodhisattva is like this" corresponds to the sun above. "Although born in an impure [land]" corresponds to traversing Jambudvīpa. "For the sake of transforming sentient beings" corresponds to desiring to illuminate. "Does not join with foolishness" [means that] when the sunlight emerges, there is no darkness. "Only extinguishing the darkness of afflictions of sentient beings" corresponds to dispelling the dark for them. This concludes the first section. In the second section, first it is explained that the great assembly, having heard this spoken, sought to see it, and afterwards the Buddha sent [Vimalakīrti] to display it. In the assembly's seeking to see it, "Thirstily yearning to see the Abhirati world" is seeking to see its land. "The Tathāgata Akṣobhya and the bodhisattvas..." is seeking to see its people. In the Buddha's sending him to display it, "The Buddha knew what the whole assembly was thinking" clarifies the origin of his telling him. "Told Vimalakīrti..." and so forth directly exhorts him to make it appear. "The assembly all wishes to see" shows the reason for the exhortation. These two sections are concluded. In the third section, first Vimalakīrti displays Abhirati, and afterwards the assembly sees it together. In Vimalakīrti's displaying it, first he ponders to himself: "Without rising, I shall take the Abhirati land and place it in this land." From "Having had this thought, he entered samādhi..." onward, he actually takes it as thought. In the first [part], first saying "without rising from his seat" shows the mastery of transformation, manifests his own power and ability, and demonstrates the virtue of the inconceivable liberation. "Taking the iron surrounding mountains of the Abhirati land..." and so forth presents the things taken, meaning the land and the people. Within this, after the specifics, "The Abhirati world has accomplished such immeasurable merit" summarizes and concludes it. "Reaching up to Akaniṣṭha and down to the water boundary" clarifies the boundaries taken. "With the right hand..." and so forth shows the manner of taking hold. Turning it in the hand "like a potter's wheel," he turned and brought it to here. This is called "entering this realm." Astoundingly it was not heavy, like "holding a flower garland." Making the assembly see it together is called "showing it to everyone." In the subsequent actual taking, there are distinctively four phrases: 1. Entering samādhi, taking that [world] and placing it here. 2. Revealing that in that assembly there were those who were aware and those unaware: first revealing those aware, and afterwards showing those unaware. In the previous explanation of those aware, first it reveals that the assembly inquired about the one who took it and sought the Buddha's protection, and below the Buddha answered them, [saying it was] not he but Vimalakīrti; those unaware can be known [from the context]. 3. Explaining that although Abhirati entered this realm, it neither increased nor decreased. 4. Although Sahā accommodated that land, it was also not cramped, being no different from the original. From here below is the second [part], where the great assembly sees it together. In this there are five phrases: 1. The Buddha's observation: "You should observe the Abhirati world" exhorts them to observe that Buddha. "Its land is adorned" re-exhorts them to observe the land. "The bodhisattvas' practice is pure, and the disciples are spotless" exhorts them to observe that assembly. 2. The great assembly answers together: "All said, 'We have seen it.'" 3. The Buddha exhorts them to practice and learn: "Those who wish to attain such a pure Buddha-land should learn the path practiced by Akṣobhya." 4. Clarifying that this assembly generated the vow to seek birth [there]. 5. The Tathāgata bestows a prediction upon them, strengthening their aspiration to go. Examining and seeking through this, one clearly knows that this assembly also clarified the pure land, not only clarifying the [dharmakāya] body. These three sections are concluded.