維摩經義疏 6.3.5

6.3.5

二者唯於諸佛甚深之法未悟，名之為癡。 穢土具二種癡，淨國有後一，今就前門也。 「說除難法度八難者，以大乘法度樂小乘者，以諸善根濟無德者，常以四攝成就眾生，是為十」。 說除難法，謂以小乘法化眾生也。 以大乘法度樂小乘者，謂以大乘法化小也。 以諸善根濟無德者，謂以人天乘用化於物，備五乘也。 問：行此行十事，云何勝彼土修行？ 答：此土有十惡法，故十德增長。 彼土淳善，施德無地，如多病處醫有遍救之土，無疾之所，醫無施用，故百千劫行不如一世也。 「彼菩薩曰：菩薩成就幾法，於此世界行無瘡疣，生于淨土」。 自上已來明淨土果竟，從此已後辨淨土因。 明淨土果，使其現益； 辨淨土因，令來世往生。 前問、次答。 問意：從淨名嘆此土菩薩一世修行，勝他方百十劫。 若然者，深行之人可有濟物之功； 淺行之者，欲住穢土化人，恐自不能救，亦不能益物，如小湯投氷反助成結，故問以何法而能自無患累，復能益他，令自之與他俱生淨土。 「維摩詰言：菩薩成就八法，於此世界行無瘡疣，生于淨土」。 此第二淨名答。 為三：標、釋、結。 此初標也。 「何等為八？ 饒益眾生而不望報，代一切眾生受諸苦惱，所作功德盡以施之」。 此第二別釋八法。 八法前四化他，後四自行。 前四即慈悲喜捨。 饒益眾生而不望報，此慈心也。 慈心與樂，故不望報。 代眾生受苦者，此明悲心。 問：眾生受苦是前業果報，云何可代？ 答：教化令起善滅惡，便離苦得樂，故名為代也。 所作功德盡以施之，明喜也。 以喜除嫉，故能盡施。 「等心眾生謙下無礙」。 此明捨心。 捨治愛憎，故其心平等。 既以等心，復能卑己尊人，謂嫌下也。 以等心謙下，於怨親之間無復隔閡。 「於諸菩薩視之如佛。 所未聞法，聞之不疑」。 初句敬人，次不疑法。 菩薩是四生之橋梁、三寶之繼嗣，視之如佛則已功德，故須敬人。 佛所說經，聞即信受，不以未聞而生疑惑，故須信法。 「不與聲聞而相違背」。 上尊人重法，是自學處，為第五句也。 此於何學處？ 不起恚閡？ 為第六句也。 三乘雖殊，歸宗不二，故無但違也。 「不嫉彼供，不高己利，而於其中調伏其心」。 此第七句，於受用事不起煩惱。 他種他獲，故不生嫉； 己種己得，何為自高？ 於是二處，善自調伏。 「常省己過，不訟彼短，恒以一心求諸功德」。 此第八句，於修行處能離過集善。 省己過則過自消，訟彼短則短在己，此二離過也。 眾惡易增，功德難具，非一心專求，無以剋成，此集善也。 是為八。 上標、釋已竟，今總結也。 「維摩詰、文殊師利於大眾中說是法時，百千天人皆發阿耨多羅三藐三菩提心，十千菩薩得諸法忍」。 上說淨土因果，今第二時眾蒙益。

The second is merely not having awakened to the profound Dharma of the Buddhas, which is termed delusion. The defiled land possesses both kinds of delusion, whereas the pure land has only the latter one; here, it refers to the former category. "Expounding the dharma that removes hardships to deliver those in the eight difficulties, using the Mahāyāna Dharma to deliver those who take delight in the Hinayāna, using all good roots to rescue those devoid of merit, and constantly employing the four means of embracing to bring sentient beings to maturity—these are the ten." Expounding the dharma that removes hardships refers to transforming sentient beings by means of the Hīnayāna Dharma. Using the Mahāyāna Dharma to deliver those who take delight in the Hinayāna refers to transforming the small through the Mahāyāna Dharma. Using all good roots to rescue those devoid of merit refers to transforming beings through the vehicle of humans and devas, fully equipping the five vehicles. Question: In practicing these ten matters of practice, how are they superior to cultivating practice in that land? Answer: In this land there are the ten unwholesome dharmas; therefore, the ten virtues increase. That land is purely wholesome, and there is no ground on which to bestow virtue. Just as in a place with much illness, a physician has ground everywhere to rescue others, whereas in a place without disease, a physician has no use, so cultivating practice for hundreds of thousands of kalpas [there] is not equal to a single lifetime [here]. "Those bodhisattvas said: 'Possessed of how many dharmas does a bodhisattva practice in this world without blemish and take birth in a pure land?'" From above down to here, the explanation of the fruit of the pure land has ended; from here on, the cause of the pure land is distinguished. Explaining the fruit of the pure land causes them to gain present benefit; distinguishing the cause of the pure land causes them to attain rebirth in future lives. First is the question, followed by the answer. The intent of the question: It follows upon Jingming praising that a bodhisattva's cultivation in this land for one lifetime surpasses hundreds of tens of kalpas in other directions. If this is so, a person of profound practice may well possess the efficacy of rescuing beings; but a person of shallow practice, wishing to abide in the defiled land to transform people, may fear not being able to save himself, nor able to benefit beings—just as throwing a small amount of hot water upon ice instead helps form frozen ice. Therefore, they ask by what dharma one can be free from distress and encumbrance oneself, and furthermore be able to benefit others, causing both oneself and others to be reborn together in a pure land. "Vimalakīrti said: 'When a bodhisattva possesses eight dharmas, he practices in this world without blemish and is born in a pure land.'" This is the second [part], Jingming's answer. It has three parts: the presentation, the explanation, and the conclusion. This is the initial presentation. "'What are the eight? Benefiting sentient beings without expecting reward; undergoing all sufferings on behalf of all sentient beings; bestowing all merits one performs upon them;" This is the second [part], explaining the eight dharmas individually. Among the eight dharmas, the first four are transforming others, and the latter four are one's own practice. The first four are precisely loving-kindness, compassion, joy, and equanimity. Benefiting sentient beings without expecting reward is the mind of loving-kindness. The mind of loving-kindness gives joy; hence, it does not expect reward. Undergoing sufferings on behalf of sentient beings explains the mind of compassion. Question: Sentient beings undergoing suffering is the karmic retribution of prior karma; how can one undergo it on their behalf? Answer: Teaching and transforming them to give rise to the good and eradicate the evil, whereupon they leave suffering and obtain joy—hence it is called undergoing it on their behalf. Bestowing all merits one performs upon them explains joy. Because joy eradicates jealousy, one is able to bestow entirely. "'having an impartial mind toward sentient beings, being humble and unhindered;" This explains the mind of equanimity. Equanimity remedies attachment and hatred; therefore, the mind is equal and impartial. Since one has an impartial mind, one is further able to humble oneself and venerate others; this refers to being humble. Through an impartial mind and humility, between enemies and kin there are no longer barriers. "'regarding all bodhisattvas as if they were Buddhas; and having no doubt upon hearing dharmas one has not yet heard;" The first line is revering persons; the next is not doubting the Dharma. A bodhisattva is a bridge for the four kinds of beings and a successor to the Three Jewels; regarding them as if they were Buddhas brings merit to oneself; hence, one must revere the person. Sūtras expounded by the Buddha, upon hearing, one immediately has faith in and accepts, not giving rise to doubt and suspicion because they have not yet been heard; hence, one must have faith in the Dharma. "'not opposing śrāvakas;" Above, venerating persons and esteeming the Dharma are one's own trainings; this is the fifth phrase. In what training does this lie? Not giving rise to anger or obstruction? This is the sixth phrase. Although the three vehicles are distinct, their ultimate principle is non-dual; therefore, there is no simple opposition. "'not envying the offerings made to others, not being arrogant over one's own gain, and subduing one's mind therein;" This is the seventh phrase: not giving rise to afflictions regarding matters of enjoyment. Others plant and others reap, so one does not give rise to jealousy; oneself plants and oneself gains, why be arrogant? In these two situations, one subdues oneself well. "'constantly examining one's own faults, not proclaiming the shortcomings of others, and ever seeking all merits with single-mindedness.'" This is the eighth phrase: regarding the place of cultivation, being able to leave behind faults and amass the good. Examining one's own faults, then faults naturally vanish; proclaiming the shortcomings of others, then shortcomings reside in oneself: these two are leaving behind faults. Unwholesome things easily increase, whereas merits are difficult to complete; unless one seeks them single-mindedly, there is no way to accomplish them: this is amassing the good. "'These are the eight.'" The above presentation and explanation have already concluded; now is the overall conclusion. "When Vimalakīrti and Mañjuśrī expounded this Dharma in the great assembly, hundreds of thousands of devas and humans all gave rise to the mind of anuttarā samyaksaṃbodhi, and ten thousand bodhisattvas attained the forbearance of dharmas." Above, the cause and fruit of the pure land were expounded; now, secondly, the assembly of the time receives benefit.