維摩經略疏 10.9

10.9

四、蒙飯而還，為四：一佛遣飯、二九百萬菩薩俱發心欲來、三奉授飯與大士、四命大弟子共食。就九百萬菩薩來為三：一陳其欲來、二佛誡、三與化菩薩俱來。就佛誡中為三：一攝香誡、二攝形誡、三勿輕心誡。心誡中又釋出居穢國之意，明諸佛國土皆如虛空，有何定淨穢之可取，故不應生輕心也。如文。俱來為三：一俱承力來、二淨名化座、三菩薩皆坐。第三就授飯中為二：一明飯香熏烈遍此大千、二明有緣應得此飯者緣召自來。自來中為三：初諸居士等來、二月蓋來、三諸神來。四、命食中為四：一命食、二勸捨小心、三異聲聞竊念、四化菩薩彈。次勸莫以小意食者，不消此食。其若不發心慕大，此味勢終不自消。如《涅槃》毒鼓雖無心欲聞，近遠皆死。諸菩薩食者即悟無生，此是近故而死。二乘雖前未死，到《法華》中皆捨小發大，名之為死。四、化菩薩訶中為二：一歎飯功德、二述飯功德。四、二土菩薩問答二土佛行化不同。此正是品之來意，為將此證成道觀雙流。中道菩薩能淨穢俱遊通達無礙，然機悟不同，所以諸佛方便隨其根緣以之起教。若是此方耳根利，用聲詮理，化剛強之人，名為穢土。彼界鼻舌兩根利，用香味為教化，於純一大乘無三差別，名為淨土。今但欲明淨穢雙遊，故此土屬穢、彼土為淨。若究尋其義，未必全爾。何以故？至如西方是淨土，寶樹池流皆說無生忍聲。又蓮華藏國別教之土，純諸菩薩，色像無邊、音聲無邊。此中猶有音聲為佛事，何得定判聲屬穢土？若耳根起道通淨穢二國，鼻根起道亦應如是。何以故知？若香在彼國純化大乘，曲入娑婆遂使三乘同稟香味，既三乘蒙香味入道者，豈不是香味通於穢國耶？例如釋迦寂滅道場聲色無邊尊特之佛名為淨土，為罪眾生作三乘化即名穢國。彼淨國之香來化娑婆亦復如是，凡夫食之正位乃消，正位服之發心乃消，發心服之無生乃消。即是分純一之香逗於三種，豈不香通垢淨？今正辨淨穢俱遊，據別為語而判淨穢。

Fourth, receiving the food and returning consists of four parts: first, the Buddha dispatching the food; second, nine million bodhisattvas all giving rise to the mind wishing to come; third, presenting and bestowing the food to the Great Being; fourth, ordering the great disciples to eat together. Regarding the nine million bodhisattvas coming, there are three parts: first, expressing their desire to come; second, the Buddha's admonition; third, coming together with the conjured bodhisattva. Within the Buddha's admonition, there are three parts: first, the admonition to restrain their fragrance; second, the admonition to restrain their forms; third, the admonition not to have a dismissive mind. Within the admonition regarding the mind, he also explains the meaning of dwelling in a defiled land, clarifying that all buddha-lands are like empty space; what fixed purity or defilement can be grasped? Therefore, they should not give rise to a dismissive mind. It is as in the text. Coming together consists of three parts: first, coming together by relying on [the Buddha's] power; second, Vimalakīrti conjuring seats; third, the bodhisattvas all sitting. Third, regarding bestowing the food, there are two parts: first, clarifying that the fragrance of the food was intensely pervasive throughout this trichiliocosm; second, clarifying that those who had the conditions and ought to receive this food were summoned by those conditions and came of their own accord. Within coming of their own accord, there are three parts: first, the householders and others coming; second, Candrachattra coming; third, the various deities coming. Fourth, within ordering them to eat, there are four parts: first, ordering them to eat; second, exhorting them to abandon small minds; third, differentiating the secret thoughts of the voice-hearers; fourth, the conjured bodhisattva rebuking them. Next, exhorting them not to eat with a small mind means that [such a mind] cannot digest this food. If they do not give rise to the mind that aspires to the great, the power of this flavor will never digest on its own. It is like the poison drum in the Nirvāṇa [Sūtra]: even if one has no mind wishing to hear it, those near and far all die. When the bodhisattvas eat it, they immediately awaken to non-arising; this is dying because of proximity. Although the two vehicles did not die previously, when they arrive at the Lotus Sūtra, they all abandon the small and generate the great; this is called dying. Fourth, within the conjured bodhisattva's rebuke, there are two parts: first, praising the virtues of the food; second, recounting the virtues of the food. Fourth, the questions and answers between the bodhisattvas of the two lands concerning the differences in how the buddhas of the two lands carry out their transformations. This is precisely the purpose of this chapter's coming: to use this to verify and establish the twin flow of path and contemplation. A bodhisattva of the Middle Way is able to roam through both purity and defilement, thoroughly unobstructed; however, capacities and awakenings are not the same, which is why all buddhas employ skillful means according to their faculties and conditions to initiate teachings. If in this region the ear faculty is sharp, sounds are used to express the principle to transform stubborn persons; this is called a defiled land. In that realm the nose and tongue faculties are sharp, fragrance and flavor are used for teaching and transformation, within the pure One Vehicle without the distinction of the three [vehicles]; this is called a pure land. Now, it is only intended to clarify roaming through both purity and defilement, so this land belongs to defilement and that land is pure. If one investigates the meaning deeply, it may not be entirely so. Why is this? As for the Western realm being a pure land, its jeweled trees and pond streams all produce sounds preaching the tolerance of the non-arising of dharmas. Furthermore, the Lotus Treasury Land, which is a land of the distinct teaching, is composed purely of bodhisattvas, with limitless forms and limitless sounds. In that realm, sounds still perform the buddha-work; how can one definitively judge that sounds belong to defiled lands? If the ear faculty giving rise to the path applies to both pure and defiled lands, the nose faculty giving rise to the path should also be like this. How is this known? If fragrance in that land purely transforms the Mahāyāna, but bending to enter the Sahā world causes the three vehicles to partake equally of fragrance and flavor, since the three vehicles receive fragrance and flavor to enter the path, does not fragrance and flavor also apply to the defiled land? For example, Śākyamuni's bodhimaṇḍa of tranquil extinction, with limitless sounds and forms and the noble, distinctive Buddha, is called a pure land, while performing the transformation of the three vehicles for sinful sentient beings is called a defiled land. The fragrance from that pure land coming to transform the Sahā world is also like this: when ordinary persons eat it, it digests only when they reach the correct status; when those in the correct status take it, it digests only when they generate the mind [for bodhi]; when those who have generated the mind take it, it digests only when they realize non-arising. This is dispensing the pure and unmixed fragrance to suit the three types; does not fragrance then apply to both defilement and purity? Now, properly discerning roaming through both purity and defilement, one makes a distinct statement to determine purity and defilement.