維摩經略疏 2.105

2.105

「所以者何」下，二、別釋。但聖心難測，今作五意通此經文：一橫約染淨土通明四番經文、二竪對四土、三類通四土、四約觀心、五約教。初橫約同居者，依經有四。初云「隨所化眾生而取佛土」，今先明土闊狹不同，由所化多少故爾。如釋迦用百億以為同居，滿願成佛用恒沙大千以為同居。如世造宅，量其所居，所化眾生取土亦爾。又菩薩所化眾生修善多少異，故國土莊嚴優劣亦異，故云「眾生之類是菩薩佛土」。二、「隨所調伏眾生而取佛土」者，明諸菩薩為眾生取土淨穢不同，皆為調伏得宜，非關菩薩福慧優劣。如親育子，愛榮雖殊，皆為成就。取土亦爾，自有逼迫妨道則淨國安之，或憍奢妨道則穢土調伏，非為以穢令生苦惱、非以淨縱樂不修。何者？菩薩不為眾生作煩惱因緣，豈作淨穢令其流轉？正由眾生惡盡多少，取土不同。三、「隨諸眾生應以何國入佛智慧而取佛土」者，《法華》云「諸佛為一大事因緣故出現於世，為令眾生開佛知見。」故今明菩薩調伏眾生赴淨穢土，皆為令得入佛智慧。應以淨國入者，則事理俱急令入佛慧；應以穢國入者，則事寬理急令入佛慧。根性異故，取土不同，故云「眾生之類是菩薩佛土」。四、「隨諸眾生應以何國起菩薩根而取佛土」者，眾生入道，由根受法而入佛慧。菩薩觀眾生眼等六根何根偏利，若耳根偏利即聲為佛事，一切法趣聲、聲詮三諦及宣四教用起耳根，為菩薩根聚置一國，菩薩後成佛時聲為佛事。眼等餘根，例此可知。具如下文〈菩薩行品〉。正由六根偏利，故使佛事不同，皆為起眾生根類故也。如娑婆以音聲為佛事，乃至香積香為佛事，皆由眾生根類異故。同居之土佛事不同，故云眾生之類是菩薩佛土。二、竪對四土者，一隨所化對同居土、二隨所調伏對有餘土、三入佛慧對果報土、四起菩薩根對寂光土。初文者，界內具縛未見真理，心神動散善惡無定，菩薩方便觀其生熟，生則用穢、熟則用淨，生熟無量淨穢亦爾。二、調伏者，即有餘也。何者？諸阿羅漢能調難調，是名調伏。下文云「若住調伏心是聲聞法」，當知二乘及後三教菩薩界內惑盡皆名調伏。即出三界，即應有土，謂有餘也，當知菩薩為此眾生取有餘土。三、入佛慧者，初住已上見中道理破無明一品，乃至三十九品皆生果報，當知菩薩為此入佛智慧。四、起菩薩根者，對寂光土，前入佛慧總相見中，今明起根是別相見中之類。如聲聞總相慧為劣，緣覺別相慧為勝。故《華嚴》云「佛眼乃至佛意」，《鴦掘》云「所謂彼眼根於諸如來常具足無減，修了了分明見。」即是於一根塵了達三諦，一切諸法寂而常照無不通達。餘根塵亦爾。毘盧遮那遍一切處，是則以常寂土起菩薩根，當知眾生之類是菩薩佛土。以法界海六塵起後身菩薩之類，皆入寂光。

From "Why is this?" downward is, second, the specific explanation. Yet the holy mind is difficult to fathom, so I will now put forward five interpretations to explain this scriptural text: first, horizontally applying the defiled and pure lands to explain the four passes of the scriptural text; second, vertically matching them against the four lands; third, analogously extending [each] through the four lands; fourth, in terms of the contemplation of mind; and fifth, in terms of the teachings.

First, horizontally in terms of the [land of] common residence, according to the sūtra there are four. First, it says: "According to the living beings he transforms, he adopts a buddha-land." Now, first explaining that lands differ in being wide or narrow because those who are transformed are many or few: just as Śākyamuni took ten billion [worlds] as his common residence, while Pūrṇamaitrāyaṇīputra upon attaining buddhahood took great trichiliocosms numerous as the sands of the Ganges as his common residence. Just as in the world when building a mansion one measures [the size of] its occupants, so it is when adopting lands for the living beings one transforms. Furthermore, because the living beings transformed by bodhisattvas differ in the amount of good they practice, the superior and inferior adornments of their lands also differ; hence it says, "the species of living beings are the bodhisattva's buddha-land."

Second, "according to the living beings he tames, he adopts a buddha-land": this explains that the lands adopted by the bodhisattvas for living beings differ in being pure or defiled, yet all are so that taming may be appropriate; it does not concern whether the bodhisattva's blessings and wisdom are superior or inferior. Just as when parents raise children, though their love and pampering differ, both are done to bring them to fulfillment. Adopting a land is also like this: if oppression obstructs the path, one pacifies them with a pure land; or if arrogance and luxury obstruct the path, one tames them with a defiled land. It is not that one uses defilement to cause them affliction, nor that one uses purity to indulge them in pleasure without cultivating. Why is this? Bodhisattvas do not create causes and conditions of affliction for living beings; how could they create pure or defiled lands to cause them to transmigrate? It is precisely because of the varying degrees to which living beings' evils are exhausted that the lands adopted differ.

Third, "according to the lands by which living beings ought to enter into the Buddha's wisdom, he adopts a buddha-land": the *Lotus Sūtra* says, "The buddhas appear in the world for the sake of the one great cause: to cause living beings to open up the Buddha's knowledge and vision." Therefore, it is now explained that the bodhisattvas tame living beings by dispatching them to pure or defiled lands, all in order to cause them to enter into the Buddha's wisdom. For those who ought to enter through a pure land, phenomena and principle are both urgent to cause them to enter the Buddha's wisdom; for those who ought to enter through a defiled land, phenomena are relaxed while principle is urgent to cause them to enter the Buddha's wisdom. Because their capacities and natures differ, the adopted lands differ; hence it says, "the species of living beings are the bodhisattva's buddha-land."

Fourth, "according to the lands by which living beings ought to arouse the bodhisattva faculties, he adopts a buddha-land": living beings enter the path because their faculties receive the Dharma and they enter the Buddha's wisdom. The bodhisattva observes living beings' six faculties—eyes and the rest—to see which faculty is especially sharp. If the ear faculty is especially sharp, then sounds serve as buddha-work: all phenomena converge on sound; sound explains the three truths and proclaims the four teachings to arouse the ear faculty, gathering them into one land as bodhisattva faculties; when the bodhisattva later attains buddhahood, sound performs the buddha-work. The other faculties, eyes and the rest, are understood by analogy with this. This is detailed below in the "Bodhisattva Practice Chapter". Precisely because the six faculties are individually sharper, the buddha-works are made to differ, all in order to arouse the faculties of the species of living beings. Just as the Sahā world uses sound to perform buddha-work, and so forth up to the Fragrant Accumulation using fragrances to perform buddha-work, all are due to differences in the species of living beings' faculties. In the land of common residence, the buddha-works differ; hence it says, "the species of living beings are the bodhisattva's buddha-land."

Second, vertically matching them against the four lands: first, "according to those transformed" corresponds to the land of common residence; second, "according to those tamed" corresponds to the land of remainder; third, "entering the Buddha's wisdom" corresponds to the land of fruition-retribution; fourth, "arousing the bodhisattva faculties" corresponds to the land of quiescent light.

Regarding the first passage: those within the realms are fully bound and have not yet seen the true principle; their mental spirits are distracted and scattered, with good and evil unsettled. The bodhisattva expediently observes whether they are raw or ripe: if raw, he uses defilement; if ripe, he uses purity. Raw and ripe being limitless, defiled and pure are also like this.

Second, "taming": this is the [land of] remainder. Why? The arhats are able to tame what is difficult to tame, so it is called "taming." Below, the text says: "If one abides in a tamed mind, this is the śrāvaka Dharma." One should know that when the two vehicles and the bodhisattvas of the subsequent three teachings exhaust their afflictions within the realms, all are called "tamed." Thereupon exiting the three realms, they ought to have a land, called [the land of] remainder; one should know that the bodhisattva adopts the land of remainder for these living beings.

Third, "entering the Buddha's wisdom": from the first abidance upward, seeing the Middle Way principle and destroying one grade of fundamental ignorance, and so on up to thirty-nine grades, they are all born into [the land of] fruition-retribution; one should know that the bodhisattva enters the Buddha's wisdom for these [beings].

Fourth, "arousing the bodhisattva faculties" corresponds to the land of quiescent light. Earlier, "entering the Buddha's wisdom" was seeing the Middle Way in its general aspect; here, explaining the arousing of faculties is of the class of seeing the Middle Way in its specific aspects. Just as for śrāvakas, wisdom of the general aspect is inferior, while for pratyekabuddhas, wisdom of specific aspects is superior. Therefore the *Avataṃsaka* says, "The Buddha's eyes, up to the Buddha's mind"; and the *Aṅgulimālīya* says, "What is called that eye faculty is always complete and without diminution in the Tathāgatas, and through cultivation it sees distinctly and clearly." That is, within a single sense faculty and dust object, one thoroughly penetrates the three truths; all phenomena are quiescent yet ever shining, with none not thoroughly penetrated. The other faculties and dust objects are also like this. Vairocana is omnipresent: this is using the land of constant quiescence to arouse the bodhisattva faculties; one should know that the species of living beings are the bodhisattva's buddha-land. Using the six dusts of the ocean of the dharmadhātu to arouse the class of bodhisattvas of the final body, all enter quiescent light.