維摩經略疏 1.50

1.50

八、用佛國義釋此經者，為三：一、通序分；二、通正說；三、釋流通。一、通序分者，合蓋現土，此瑞正表欲說佛國，故寶積述歎云「今奉世尊此微蓋，於中現我三千界。」寶積深知欲說淨土，故稱歎竟即問佛國因果，敘述現瑞正意，表於欲說佛國。二、通正說者，為三：一室外、二室內、三出室。一通室外者，有三品半文。寶積請說佛國因果，如來具答，故足指案地現於淨土，令諸眾生得大乘益；復土如故，求聲聞人得小乘益。若迷佛國依報之義，豈識此品之玄旨也。次通〈方便品〉者，為國王長者說折體兩觀，勸求佛果正因。若成依因，則具界內，結業未斷生同居淨，結業若斷即生有餘，若成佛時則二種眾生來生其國。次通〈弟子品〉，訶諸聲聞，意在令斷界外緣集，若至法華進斷別惑生果報土，後成佛時三種眾生來生其國。次通〈菩薩品〉，呵諸菩薩令斷無明則生寂光，後成妙覺之時一種眾生來生其國。二、通室內六品者，文殊問疾入毘耶離，淨名即現空室，云十方諸佛國土皆空，故現室空也。此豈非正表顯佛國義，扶成如來說佛國也。次通〈不思議品〉，現須彌入芥等不思議事，皆顯佛國依報自在。次通〈觀眾生品〉，天女住室十有二年，即同淨名在常寂國，正是助顯佛國之義，故云「十方佛土常現此室」。次通〈佛道品〉，行於非道通達佛道，即是於不淨國顯現淨國。故偈云「雖知諸佛國，及與眾生空，而常修淨土，教化諸群生。」次通〈入不二法門品〉，諸大菩薩各說入門，欲破前二土無明，入果報土住常寂光。次通〈香積品〉，此室現眾香之淨國對娑婆之穢土，即是證成室內五品扶成佛說淨穢兩國。三、通出室兩品者，〈菩薩行品〉淨名掌擎大眾還菴羅園，佛對阿難說種種土，復宗明義。若不精解，此品經文何由可別？次通〈阿閦佛品〉，即是室外現土證成如來說種種土。其義分明，聞經得道倍於前也。三、用佛國釋流通兩品者，〈法供養品〉天帝發誓弘經，如來印可，正為流通不思議解脫之體、佛國因果之宗。〈囑累品〉付囑彌勒及阿難等，流通不思議解脫法門及上所明佛國因果，使不斷絕。

Eighth, using the meaning of the buddha-land to interpret this sūtra entails three parts: first, explaining the preface section; second, explaining the main teaching; third, interpreting the dissemination. First, explaining the preface section: Joining the parasols and manifesting the lands—this auspicious sign precisely signifies the intention to expound the buddha-land. Thus Ratnakūṭa praised in verse: 'Now we offer this humble parasol to the World-Honoured One, / In which our trichiliocosm is made manifest.' Ratnakūṭa deeply understood that [the Buddha] wished to expound the pure land; therefore, having completed his praise, he immediately inquired about the causes and effects of the buddha-land, stating the true purport of the manifestation of the auspicious sign, which signified the wish to expound the buddha-land. Second, explaining the main teaching entails three parts: 1. outside the room, 2. inside the room, and 3. emerging from the room. 1. Explaining [the part] outside the room consists of three and a half chapters of text. Ratnakūṭa requested the expounding of the causes and effects of the buddha-land, and the Tathāgata fully answered; therefore, pressing his toe against the ground, he manifested the pure land, enabling all sentient beings to gain the benefit of the Mahāyāna; then restoring the land to its former state, those seeking to be śrāvakas gained the benefit of the Hīnayāna. If one is confused about the meaning of the environment retribution of the buddha-land, how could one recognize the profound purport of this chapter? Next, explaining the 'Expedient Means Chapter': For the king and elders, he explained the two contemplations of analytical deconstruction and phenomenal essence, exhorting them to seek the direct cause of the buddha-fruit. If they accomplish the supporting causes, they are fully endowed within the [three] realms: if bonds and karma are not severed, they are born in the co-dwelling pure [land]; if bonds and karma are severed, they are born in [the land] with remainder; and when they attain buddhahood, both kinds of sentient beings come to be born in their land. Next, explaining the 'Disciples Chapter': Rebuking the śrāvakas aims at making them sever the accumulation of conditions outside the realms; if they reach the Lotus Sūtra and further sever particular delusions, they are born in the retribution land, and later when they attain buddhahood, three kinds of sentient beings come to be born in their land. Next, explaining the 'Bodhisattvas Chapter': Rebuking the bodhisattvas makes them sever fundamental ignorance so that they are born in [the land of] quiescent light, and later when they attain marvelous enlightenment, one kind of sentient being comes to be born in their land. 2. Explaining the six chapters inside the room: Mañjuśrī inquired after the illness and entered Vaiśālī; Vimalakīrti then manifested the empty room, saying that the lands of all buddhas of the ten directions are all empty, which is why he manifested the room as empty. How could this not precisely signify and reveal the meaning of the buddha-land, supporting and completing the Tathāgata's teaching of the buddha-land? Next, explaining the 'Inconceivable Chapter': Manifesting Mount Sumeru entering a mustard seed and other inconceivable matters all reveal the sovereignty of the environment retribution of the buddha-land. Next, explaining the 'Contemplating Sentient Beings Chapter': The goddess dwelt in the room for twelve years, which was identical to Vimalakīrti being in the land of eternal quiescent light; this precisely assisted in revealing the meaning of the buddha-land, hence it is said, 'The buddha-lands of the ten directions are constantly manifested in this room.' Next, explaining the 'Buddha Path Chapter': Practicing non-paths to penetrate the buddha path is precisely manifesting the pure land within an impure land. Hence the verse says: 'Though knowing that all buddha-lands / And sentient beings are empty, / One constantly cultivates the pure land / To instruct and transform all living beings.' Next, explaining the 'Entering the Gate of Non-Duality Chapter': The great bodhisattvas each stated their entrance to the gate, wishing to break the fundamental ignorance of the former two lands, enter the retribution land, and dwell in eternal quiescent light. Next, explaining the 'Sarvagandhasugandha Chapter': This room manifested the pure land of Sarvagandha in contrast to the impure land of Sahā, which verifies and completes the five chapters inside the room, supporting and completing the Buddha's teaching of the two lands, pure and impure. 3. Explaining the two chapters on emerging from the room: In the 'Bodhisattva Practice Chapter', Vimalakīrti held the great assembly in his palm and returned to the Āmrapālī Grove, where the Buddha explained the various lands to Ānanda, returning to the core theme to clarify its meaning. If not understood with precision, by what means could the text of this chapter be distinguished? Next, explaining the 'Akṣobhya Buddha Chapter': Manifesting the land outside the room verifies and completes the Tathāgata's teaching of the various lands. Its meaning is clear, and the attainment of the Way upon hearing the sūtra was twice that of before. Third, interpreting the two chapters of dissemination through the buddha-land: In the 'Dharma Offering Chapter', the Heavenly Emperor took a vow to propagate the sūtra, and the Tathāgata sealed and approved it, precisely for the sake of disseminating the essence of inconceivable liberation and the central theme of the causes and effects of the buddha-land. In the 'Entrustment Chapter', he entrusted it to Maitreya, Ānanda, and others, to disseminate the dharma-door of inconceivable liberation and the causes and effects of the buddha-land clarified above, so that they would not be broken off.