維摩經略疏垂裕記 1.96

1.96

二、「問」下，料簡，二：初、簡所憑經教。「思益論」者，暹云：論字恐誤。《思益經》第一云「東方有國名清潔，佛號日月光。有菩薩梵天名曰思益，住不退轉。白佛言：『世尊！我欲詣娑婆世界釋迦牟尼佛所，奉見供養親近咨受。』佛言：『便往，今正是時。汝應以十法遊於彼土。何等為十？於毀於譽心無增減，聞善聞惡心無分別，於諸愚智等以悲心，於上中下眾生之類意常平等，於輕毀供養心無有二，於他闕失莫見其過，見種種乘皆是一乘，聞三惡道亦勿驚畏，於諸菩薩生如來想，佛出五濁生希有想。梵天！當以此十法遊彼世界。』時有菩薩白佛言：『我得大利，不生如是惡眾生中。』佛言：『善男子！勿作是語。所以者何？於此國中百千劫淨修梵行，不如彼土從旦至食無瞋礙心，其福為勝。』」

Second, from "Question" onward, critical analysis, in two parts: First, clarifying the scriptural teachings relied upon. Regarding "Treatise of Susthitamati (Siyi)," Xian says: The character "treatise" is probably an error. Fascicle 1 of the Sūtra of Susthitamati states: "In the eastern direction there is a land named Pure, whose Buddha is called Sun-Moon Light. There is a bodhisattva Brahmā named Susthitamati, who abides in non-retrogression. He addressed the Buddha, saying: 'World-Honoured One! I wish to go to the Sahā world, to the place of Śākyamuni Buddha, to see, make offerings to, draw close to, and receive instruction from him.' The Buddha said: 'Go then; now is precisely the time. You should travel in that land with ten dharmas. What are the ten? Having no increase or decrease in mind regarding blame or praise; having no discrimination in mind upon hearing of good or evil; regarding the foolish and wise equally with a mind of compassion; keeping one's intention always impartial toward superior, middling, and inferior classes of sentient beings; having no duality in mind regarding slight and disparagement or offerings; seeing no faults in others' shortcomings; seeing varied vehicles as all being the One Vehicle; not being startled or afraid upon hearing of the three evil paths; generating the conception of the Tathāgata toward bodhisattvas; and generating the conception of rarity toward a Buddha appearing in the five defilements. Brahmā! You should travel in that world with these ten dharmas.' At that time a bodhisattva addressed the Buddha, saying: 'I have gained great benefit in not being born among such evil sentient beings.' The Buddha said: 'Good son! Do not speak such words. Why is this? Cultivating pure conduct for hundreds of thousands of kalpas in this country is not as good as having no anger or obstruction in mind from dawn to mealtime in that land; the merit of that is superior.'"