維摩經義疏 6.3.2

6.3.2

上明菩薩是登地已上，今序天子即地前之人。 「此大眾莫不自見」。 上明所見，今以神力令眾皆覩。 合有十句經也。 「時維摩詰問眾菩薩言：諸仁者！ 誰能取彼佛飯」。 此第三明眾不能取。 文有四句：初淨名問、二大眾默、三居士譏、四文殊答。 初所以問者，既現彼國，顯無力者不能致，推有力者令取飯也。 以文殊師利威神力故，咸皆默然。 文殊將顯淨名之德，故以神力令眾默然。 又利益應在居士，又請飯待賓宜自往取。 「維摩詰言：仁此大眾，無乃可恥」。 淨名所以譏者，屬於始行之人。 又前明結座，聲聞不能昇，今辨施食，大眾不能取，皆是顯如來勝果及示淨名道高，使物欣慕故也。 「文殊師利曰：如佛所言，勿輕未學」。 獎於未成，令不自輕進修行德也。 故淨名之抑、文殊之引，共成熟之。 「於是，維摩詰不起于座，居眾會前，化作菩薩，相好光明，威德殊勝，蔽於眾會，而告之曰：汝往上方界分，度如四十二恒河沙佛土，有國名眾香，佛號香積，與諸菩薩方共坐食。 汝往到彼，如我辭曰：維摩詰稽首世尊足下，致敬無量，問訊起居，少病少惱，氣力安不？ 願得世尊所食之餘，當於娑婆世界施作佛事，令此樂小法者得弘大道，亦使如來名聲普聞」。 此第四遣化自請。 就文有四：第一正明遣化、第二化人受命、第三彼佛施食、第四還歸本土。 初所以遣化。 遣化者，借坐燈王，謂默感不思議； 今請飯香土，遣化奇特。 又欲引上方菩薩從彼而來，使此眾覩見慕德，進修道行； 又欲以此法門利益彼眾。 以是等緣故，當遣化往。 「時化菩薩即於會前昇于上方，舉眾皆見其去到眾香國，禮彼佛足，又聞其言：維摩詰稽首世尊足下，致敬無量，問訊起居，少病少惱，氣力安不？ 願得世尊所食之餘，欲於娑婆世界施作佛事，使此樂小法者得弘大道，亦使如來名聲普聞」。 此第二化人受命往於上方也。 問訊如來小病小惱者，淨穢雖殊，示有身者不得無患苦也。 又眾生病則菩薩病，眾生未得免病，是以諸佛不得無病。 問訊有二：一問所離、二問所得。 少病，問訊身也； 少惱，問訊心也。 此二問訊所離。 氣力，問訊於身，安樂，問訊於心。 此二問所得也。 願得世尊所食之餘者，彼國菩薩善根深厚，正感香飯； 此土眾生志意下劣，但請食之餘。 「彼諸大士見化菩薩，歎未曾有：今此上人從何所來？ 娑婆世界為在何許？ 云何名為樂小法者？ 即以問佛」。 此第三彼佛施食。 文有七句：一彼眾問、二佛答、三重問、四重答、五正施食、六彼眾欲來、七如來誡勅。 初所以問者，欲顯此穢土鄙，蔽今淨國之緣，深生厭心，進修道業。 又彼土大士雖得神通，不能常現在前，以其不知，故問佛也。 「佛告之曰：下方度如四十二恒沙化土，有世界名娑婆，佛號釋迦牟尼，今現在。 於五濁世，為樂小法眾生敷演道教。 彼有菩薩，名維摩詰，住不可思議解脫，為諸菩薩說法，故遣化來，稱揚我名，并讚此土，令彼菩薩增益功德」。 此第二佛答。 娑婆，此云雜會，又名雜惡。 《悲華經》云「忍土眾生忍受三毒，以土從人，故名為忍。 」「彼菩薩言：其人何如？ 乃作是化，德力無畏，神足若斯」。 第三重問。 前總問此土，今別問淨名。 又欲顯居士之德，發起眾來之情也。 「佛言：甚大！ 一切十方，皆遣化往，施作佛事，饒益眾生」。 第四佛重答。 「於是香積如來以眾香鉢盛滿香飯，與化菩薩」。 第五佛正施食。 香積如來已利上方，今次益下界，故施食也。 「時彼九百萬菩薩俱發聲言：我欲詣娑婆世界供養釋迦牟尼佛，并欲見維摩詰等諸菩薩眾」。 第六彼眾欲來。 問：上方土勝化淳，何故來此？ 答：菩薩德猶未滿，欲遍從諸佛諮受未聞，宿有因緣，是故來也。 二、彼土有諸淺行，於此有緣，但未能自往，須大菩薩引道令來。

Above, it explained that the bodhisattvas were those at the bhūmis and above; now, the narrative concerning the devaputras refers to people prior to the bhūmis. 'None among this great assembly failed to see it for themselves': above, what was seen was explained; now, through supernormal power, he caused the whole assembly to behold it. Together there are ten lines of sūtra text. 'Then Vimalakīrti asked the bodhisattvas, saying: "Virtuous sirs! Who can fetch the food of that Buddha?"' This third [part] explains that the assembly could not fetch it. The text has four parts: first, Jingming asks; second, the great assembly remains silent; third, the layman taunts them; fourth, Mañjuśrī replies. As to why he asked at first: having manifested that realm, he made it evident that those lacking the power could not bring [the food], prompting those with power to fetch it. Due to Mañjuśrī's awe-inspiring supernormal power, all of them remained silent. Mañjuśrī wished to manifest Jingming's virtue, and therefore through his supernormal power caused the assembly to remain silent. Furthermore, the benefit ought to belong to the layman, and having requested food to entertain guests, it was appropriate that he himself should fetch it. 'Vimalakīrti said: "Gentlemen of this great assembly, is this not shameful?"' Jingming's taunt was directed at those of initial practice. Moreover, previously when the seats were set up, the śrāvakas could not ascend them; now, when food is to be provided, the great assembly cannot fetch it. These both manifest the superior fruit of the Tathāgata and display the lofty path of Jingming, causing sentient beings to admire and aspire to it. 'Mañjuśrī said: "As the Buddha stated, do not disparage beginners."' He encourages those who are not yet accomplished, causing them not to disparage themselves but to advance in cultivating virtuous practice. Thus, Jingming's repressing and Mañjuśrī's leading forward together bring them to maturity. 'Thereupon, Vimalakīrti, without rising from his seat, in front of the assembled gathering manifested through transformation a bodhisattva whose marks and signs were radiant, whose awe-inspiring virtue was preeminent, eclipsing the gathered assembly, and told him, saying: "Go upward to the upper region; passing across Buddha-lands as many as forty-two Ganges sands, there is a realm named Sarvagandhasugandhā (Abounding Fragrances), where the Buddha is named Gandhahastin (Fragrance Accumulated), currently sitting and eating together with the bodhisattvas. Go there and speak in my words, saying: 'Vimalakīrti bows his head at the feet of the World-Honoured One, paying boundless respect, inquiring after your daily well-being, whether you have few illnesses and few afflictions, and whether your vitality and vigour are peaceful. We wish to receive the remnants of the food eaten by the World-Honoured One, so that we may perform Buddha-work in the Sahā world, causing those who delight in lesser teachings to propagate the Great Path, and also causing the renown of the Tathāgata to be heard everywhere.'"' This fourth [part] concerns sending the transformation to make the request himself. In the text there are four sections: first, directly explaining the dispatching of the transformation; second, the transformed person receiving the order; third, that Buddha bestowing the food; fourth, returning to this land. As for why he dispatched a transformation at the beginning: as for dispatching a transformation, borrowing the seats from the King of Lamps was an inconceivable silent resonance; now requesting food from the fragrant land by dispatching a transformation is extraordinary. Moreover, he wished to lead the bodhisattvas of the upper region to come from there, causing this assembly to behold them, admire their virtue, and advance in cultivating the practice of the Path; he also wished to use this Dharma gate to benefit that assembly. For these reasons, he dispatched the transformation to go. 'Then the transformed bodhisattva straightway ascended to the upper region before the assembly; the entire assembly all saw him go to the realm of Sarvagandhasugandhā, pay homage at that Buddha's feet, and also heard his words: "Vimalakīrti bows his head at the feet of the World-Honoured One, paying boundless respect, inquiring after your daily well-being, whether you have few illnesses and few afflictions, and whether your vitality and vigour are peaceful. We wish to receive the remnants of the food eaten by the World-Honoured One, desiring to perform Buddha-work in the Sahā world, causing those who delight in lesser teachings to propagate the Great Path, and also causing the renown of the Tathāgata to be heard everywhere."' This second [section] is the transformed person receiving the order and going to the upper region. Inquiring whether the Tathāgata has few illnesses and few afflictions: although the pure and the defiled differ, it indicates that one who has a body cannot be without affliction and suffering. Furthermore, when sentient beings are ill, the bodhisattvas are ill; since sentient beings have not yet escaped illness, the Buddhas cannot be without illness. The inquiry has two aspects: first, inquiring about what is avoided; second, inquiring about what is attained. 'Few illnesses' inquires about the body; 'few afflictions' inquires about the mind. These two inquire about what is avoided. 'Vitality' inquires about the body; 'peaceful' inquires about the mind. These two inquire about what is attained. 'Wishing to receive the remnants of the food eaten by the World-Honoured One': the bodhisattvas of that realm have deep and abundant roots of goodness and directly resonate with the fragrant rice; the sentient beings of this land have inferior aspirations, and thus only request the remnants of the food. 'Those mahāsattvas, seeing the transformed bodhisattva, marvelled at what had never been before: "From where does this superior person come? Where is the Sahā world located? What does it mean to 'delight in lesser teachings'?" Straightway they asked the Buddha.' This third [section] is that Buddha bestowing the food. The text has seven parts: 1. that assembly asks; 2. the Buddha answers; 3. they ask again; 4. the Buddha answers again; 5. the direct bestowing of food; 6. that assembly desires to come; 7. the Tathāgata's admonition and instructions. As to why they asked at first: they wished to reveal the wretchedness of this defiled land, obscuring the causes and conditions of this pure land now, generating deep revulsion, and advancing in cultivating the work of the Path. Furthermore, although the mahāsattvas of that land possessed supernormal powers, they could not constantly manifest them before themselves; because they did not know, they asked the Buddha. 'The Buddha told them, saying: "Passing downward across transformed lands as many as forty-two Ganges sands, there is a world named Sahā; the Buddha is named Śākyamuni, who is presently existing. In the era of the five turbidities, he expounds and disseminates the teachings of the Path for sentient beings who delight in lesser teachings. There is a bodhisattva there named Vimalakīrti, dwelling in the inconceivable liberation, expounding the Dharma for the bodhisattvas; thus he dispatched a transformation to come, praising my name and extolling this land, so as to cause those bodhisattvas to increase their merit."' This second [part] is the Buddha's reply. Sahā here is translated as 'mixed assembly', and also called 'mixed evil'. The Karuṇāpuṇḍarīka Sūtra says: 'Sentient beings of the realm of endurance (Sahā) endure the three poisons; the land takes its name from its people, hence it is called "endurance" (sahā).' 'Those bodhisattvas said: "What kind of person is he, to create such a transformation, whose virtuous power is fearless, and whose supernormal basis is like this?"' The third is asking again. Previously they asked generally about this land; now they ask specifically about Jingming. Furthermore, they wished to reveal the layman's virtue and inspire the feeling of the assembly to come. 'The Buddha said: "He is exceedingly great! To all the ten directions he sends transformations to perform Buddha-work and bring abundant benefit to sentient beings."' Fourth, the Buddha answers again. 'Thereupon the Tathāgata Gandhahastin, filling bowls of assorted fragrances to the brim with fragrant rice, gave them to the transformed bodhisattva.' Fifth, the Buddha directly bestows the food. The Tathāgata Gandhahastin had already benefited the upper region; now next he benefits the lower realm, and thus he bestows the food. 'At that time, those nine million bodhisattvas raised their voices together, saying: "We wish to go to the Sahā world to make offerings to Śākyamuni Buddha, and we also wish to see Vimalakīrti and the other bodhisattvas."' Sixth, that assembly desires to come. Question: The upper land is superior and its transformation pure; why do they come here? Answer: The bodhisattvas' virtues are not yet full; they wish to consult and receive what they have not yet heard universally from all Buddhas, and they possess past causes and conditions; therefore they come. Second, that land contains those of shallow practice who have affinities with this land, but they are unable to go on their own and require the great bodhisattvas to lead the way and bring them.