維摩經略疏 10.26

10.26

Second, from "Thus, Ānanda, the comportment, moving, and stopping of the buddhas serve as buddha-works" onward, this interprets the third point above, explaining the meaning of entering the Buddha's wisdom. This has two parts: first, the wholesome gate; second, the unwholesome gate. From "comportment, moving, and stopping" onward, it explains the wholesome gate, which is the meaning of a pure land. From "the four Māras and defilements" onward, it explains the unwholesome gate, which is the meaning of a defiled land. The text above explained: according to what land sentient beings use to enter the Buddha's wisdom. "The Buddha's wisdom" is called the "Buddha's knowledge and vision" in the *Lotus Sūtra*; here it explains entering the Dharma gate of the Buddha. It is only that the buddhas manifest differences in the defilement and purity of lands in order to cause sentient beings to be able to enter the Buddha's wisdom. If sentient beings should enter by seeing wholesome dharmas—dignified comportment, moving and stopping with composure, and marks of august brilliance—he manifests them for them; if it is suitable to enter by means of the unwholesome, he manifests as the four unwholesome afflictions to cause them to enter. As the *Avataṃsaka* states: "A woman displayed the Dharma gate of lustful desire. If an ordinary person encounters this, they fall into ruin; but as soon as Sudhana touched her, he awakened to immeasurable hundreds of thousands of Dharma gates." This is displaying the desire-māra to enter the Buddha's wisdom. As with Sudhana, King Anala practiced the illusion-like Dharma gate, furiously killing immeasurable people, and through this [Sudhana] attained awakening; this is entering by means of the wrath-māra. As when seeing a brāhmaṇa throw himself from a cliff into fire, casting down his body, and the Buddhadharma became manifest before him; this is using the delusion-māra to enter the Buddha's wisdom. From these three poisons, equal parts arise, and the four parts produce eighty-four thousand defilements, causing sentient beings to enter the Buddha's wisdom. Since the two gates of wholesome and unwholesome are distinct, the buddhas manifest the two lands of defiled and pure. Although there is the distinction between defiled and pure, the gate of entry is identical.