維摩經略疏 10.6

10.6

第二、譏訶。為五：一譏、二許食、三遣化請、四二土佛行化不同、五時眾得益。一訶如文。二許食中云「且待」者，機時未至故。「未曾有」者，明身子八解之中無此法喜禪悅也。三、請食中為四：一入三昧、二遣請飯、三到彼問訊、四受飯而還。就入三昧為三：一入三昧、二現請飯之國、三大眾皆見。今言彼國以香為佛事，用香詮理，鼻根受道，無有聲聞，純諸菩薩者，此語似如實報之國蓮華藏土。然同居之土亦有穢淨，亦有一乘之化無三差別者，未知彼土定判屬何。文云「天子皆號香嚴」，既有天子勝人之名，復似隨緣淨土。但天語是通，何必如此間之天人，或可用菩薩為第一義天人，以權者名菩薩、實者是天人。或應如此，然未敢定判。

Second, the ridicule and rebuke. It consists of five parts: first, ridiculing; second, promising food; third, dispatching a conjured [bodhisattva] to request it; fourth, the different teaching practices of the buddhas of the two lands; fifth, the assembly gaining benefit. First, the rebuke is as in the text. Second, within promising food, 'Wait a moment' means that the time of their capacity has not yet arrived. 'Unprecedented' clarifies that within Śāriputra's eight liberations, this delight of the Dharma and joy of dhyāna did not exist. Third, within requesting food, there are four parts: first, entering samādhi; second, dispatching [the conjured one] to request food; third, arriving there to inquire after [the Buddha's] health; fourth, receiving the food and returning. Regarding entering samādhi, there are three parts: first, entering samādhi; second, revealing the land where food is to be requested; third, the great assembly all seeing it. Now, when it says that in that land fragrance performs the buddha-work, fragrance is used to express the principle, the nose faculty receives the path, there are no voice-hearers, and it is composed purely of bodhisattvas—these words resemble the land of true reward, the Lotus Treasury Land. However, the land of shared abode also has defilement and purity, and also has the transformation of the One Vehicle without the distinction of the three [vehicles]; it is not yet known to which category that land definitively belongs. The text states: 'The sons of heaven are all named Fragrant Splendour.' Since it has the name of 'sons of heaven,' which are superior persons, it again resembles a pure land created in response to conditions. However, the word 'heaven' is general; why must it be like the celestials and humans of this realm? Or perhaps bodhisattvas may be taken as the celestials and humans of the primary truth, where those who are provisionary are called bodhisattvas, and those who are real are celestials and humans. Perhaps it should be like this; nevertheless, one does not dare make a definitive judgment.