維摩經略疏 10.44

10.44

阿之言無，閦之言動。淨名以不思議之力接妙喜之界，令此間四眾見無動世尊及所居之國，因此為名稱無動品。但此部經文凡三處現於佛國，如〈佛國品〉答長者子竟，因身子之疑現於淨國。二者入室論道其事將訖，藉身子念食，現香積之界。三者出室還佛所，復宗辨道明菩薩行，顯淨名所居妙喜之國。當知三處說法，除眾生惑累，緣縛既盡，淨土業成，現相正當表此。上文辨菩薩之行明佛國之因，此品乃現妙喜示佛國之果。因果之門以明出室復宗之唱，成上佛國因果之義，證知此經用佛國因果為宗其文顯現。就此為二：初明法身體用、二明所居淨國。諸佛既有法應二身，亦有性淨隨緣兩土。淨名極地，大士亦同諸佛二智非垢非淨，為是義故不捨妙喜而能垢淨雙遊，二身二土利益眾生令得解脫。下文自說「日月為除闇冥遊於世間」，菩薩示行兩土除諸癡惑，觀身實相即是同佛法身無礙之慧，無若干也。方丈臥疾託病興教，即是同佛應身方便引接。處妙喜界補無動尊，即是同諸佛有於淨國。居娑婆土助釋迦揚化，即是同諸佛示有穢土隨緣利益。淨穢雙遊圓通無礙，同於諸佛所得權實，喻如十四十五之月，以簡佛菩薩異耳。

"A" means "non-" (wu), and "kṣobhya" means "movement" (dong). Vimalakīrti used inconceivable power to bring the realm of Abhirati here, enabling the four assemblies present to see the World-Honoured One Akṣobhya (Immovable) and the land where he dwells; it is named the Chapter on the Immovable after this. In the text of this sūtra, the buddha-land is manifested in three places: first, in the "Buddha-Land Chapter," after answering the elder's son, a pure land was manifested in response to Śāriputra's doubt; second, when discussing the Way in the chamber was drawing to a close, taking occasion of Śāriputra's thought of food, the realm of Gandhahastin (Sarvagandhasugandhā) was manifested; third, coming out of the chamber and returning to the Buddha's presence to resume the central theme and discern the Way, elucidating bodhisattva practices, the land of Abhirati where Vimalakīrti resides was revealed. One should know that in all three places, expounding the Dharma removes the afflictions and burdens of sentient beings; when conditioned bonds are exhausted, karma for the pure land is accomplished, and the manifestation of marks precisely signifies this. The preceding text discerned the bodhisattva practices to illuminate the causes for a buddha-land; this chapter manifests Abhirati to show the fruition of a buddha-land. The gate of cause and fruition explains the call to exit the chamber and resume the central theme, completing the above meaning of the causes and fruitions of a buddha-land; this confirms that this sūtra takes the causes and fruitions of a buddha-land as its central theme, as its text clearly shows. Regarding this, there are two parts: first, explaining the substance and function of the dharmakāya; second, explaining the pure land where he resides. Since buddhas possess both dharmakāya and response bodies, they also possess both lands: that of intrinsically pure nature and that which accords with conditions. Reaching the ultimate stage, the Great Being Vimalakīrti is likewise identical to the buddhas in their twofold wisdom that is neither defiled nor pure. For this reason, without abandoning Abhirati, he can travel freely through both defilement and purity, using the two bodies and two lands to benefit sentient beings and bring them to liberation. Below, he himself states: "The sun and moon travel through the world to dispel darkness." The bodhisattva demonstrates practice in both lands to dispel folly and delusion; contemplating the true reality of the body is precisely identical to the Buddha's dharmakāya of unobstructed wisdom, which has no diversity. Lying ill in a ten-foot chamber and using illness as a pretext to initiate teaching is precisely identical to the Buddha's response body guiding and welcoming beings through skillful means. Residing in the realm of Abhirati to succeed the Immovable Honoured One is precisely identical to all buddhas having a pure land. Dwelling in the Sahā world to assist Śākyamuni in propagating transformation is precisely identical to all buddhas manifesting in an impure land to benefit beings according to conditions. Traveling freely through both pure and impure lands with complete penetration and no obstruction, he is equal to the provisional and real attained by the buddhas—analogous to the moon on the fourteenth and fifteenth days, distinguishing the difference between a buddha and a bodhisattva.