維摩經義疏 6.5.3

6.5.3

菩薩入此門者，若見一切淨好佛土，不以為喜，不貪不高； 若見一切不淨佛土，不以為憂，不礙不沒； 但於諸佛土生清淨心，歡喜恭敬，未曾有也。 諸佛如來功德平等，為教化眾生故，而現佛土不同。 阿難！ 汝見諸佛國土，地有若干，而虛空無若干也。 如是見諸佛色身有若干耳，其無閡慧無若干也」。 此第二明深入此門使得利益。 就文為三：初明德同、次辨號等、三小乘不測。 德同為二：初明佛慧等、次辨餘功德等。 佛慧等者，既入此門，則知佛土本是應物，而能應之慧豈有異哉？ 故於淨穢不生憂喜。 「阿難！ 諸佛色身、威相、種性、戒、定、智慧、解脫知見、力、無所畏、不共之法、大慈大悲、威儀所行，及其壽命、說法教化、成就眾生、淨佛國土、具諸佛法，悉皆同等」。 上明慧等，今辨餘德悉同。 問：諸佛化儀各異，云何同等？ 答：諸佛同具一切方便，是故等也。 「是故名為三藐三佛陀」。 前明德同，此明號等。 但號有多門，略說有三； 次則為十，具陳無量。 今略說也。 此初正遍知號。 解無顛倒為正，智無不周稱為遍，決定法相謂之知。 「名為多陀阿伽度」。 此云如來，亦名如去。 體如而來，名為如來； 體如而去，名為如去。 又如諸佛來，故名如來； 如諸佛同入涅槃去，名為如去。 「名為佛馱」。 此翻為覺。 覺有二種：一於煩惱障眠而得覺悟，與二乘同； 二於智障眠而得覺悟，與二乘異。 煩惱障，四住煩惱也。 智障者，障如來一切智，即無明住地惑。 「阿難！ 若我廣說此三句義，汝以劫壽不能盡受，正使三千大千世界滿中眾生皆如阿難多聞第一、得念總持，此諸人等以劫之壽亦不能受。 如是阿難！ 諸佛阿耨多羅三藐三菩提無有限量，智慧辨才不可思議。 阿難白佛言：我從今已往，不敢自謂以為多聞。 佛告阿難：勿起退意！ 所以者何？ 我說汝於聲聞中為最多聞，非謂菩薩。 且止，阿難！ 其有智者，不應限度諸菩薩也。 一切海淵尚可測量，菩薩神足、智慧、辨才、總持一切功德不可量也。 阿難！ 汝等捨置菩薩所行，是維摩詰一時所現神通之力，一切聲聞、辟支佛於百千劫盡力變化所不能作」。 第三若德若名，非小乘能測，即是總顯諸佛不可思議也。 「爾時眾香世界菩薩來者，合掌白佛言：世尊！ 我等初見此土，生下劣想，今自悔責，捨離是心。 所以者何？ 諸佛方便不可思議，為度眾生故，隨其所應，現佛國異」。 此第二眾香菩薩請法還土，就文為三：一請、二說、三領悟。 初有二句：一自悔過、二請法。 自悔過者，明發彼土，雖奉聖教，及見此土不淨，劣想自生，謂佛菩薩亦有優降； 既聞此佛事，方自悔責。 「唯然。 世尊！ 願賜小法，還於彼土，當念如來」。 第二諸法有五因緣：一者此雖文字而須彼法，彼雖無言亦須此法，二國化流彼此交利； 二者既為菩薩，必須遍化十方，故請文字誨誘餘土； 三者眾香世界復有不來之人，必問其正要，故須稟異說，有若傳燈； 四者令彼菩薩果知佛恩，既但食香飯自然悟道，聞此苦行等乃登聖，則知佛恩深，自勵修德； 五者雖囑言在彼，而意實為此。 「佛告諸菩薩：有盡不盡解脫法門，汝等當學」。 第二佛答為三：初標二門以勸學、次釋二門以釋勸、三結二門以結勸。 此初標也。 「何謂為盡？ 謂有為法。 何謂無盡？ 謂無為法」。 此釋二門。 有為虛妄，必歸磨滅，故稱有為； 無為真實，不可磨滅，故名無為。 先此二句，標所學之法也。 「如菩薩者，不盡有為、不住無為」。 此下明能學二門。 復有三句：前總標二行、次別釋二行、三合解二行。 然不盡有為、不住無為，凡有二門：一者不盡有為，入無為以化物也； 不住無為，是方便，不證空也。 此是捨無為入有為，用斥聲聞住無為捨有為也。 二者、穢土有苦，故名有為；

‘When bodhisattvas enter this gate, if they see all pure and fine Buddha lands, they do not feel joy on that account, neither covetous nor proud; if they see all impure Buddha lands, they do not feel sorrow on that account, neither hindered nor depressed; but towards all Buddha lands they give rise to a pure mind, rejoicing and paying reverence, [exclaiming that this is] unprecedented. The merits of the Buddhas, the Tathāgatas, are equal; it is for the sake of teaching and transforming sentient beings that they manifest different Buddha lands. Ānanda! You see that the lands of the Buddhas, in terms of earth, have diversity, yet space has no diversity. In like manner, one sees that the physical bodies of the Buddhas have diversity, but their unhindered wisdom has no diversity.’ / This second [section] explains that deeply entering this gate allows one to obtain great benefit. In terms of the text, there are three [parts]: first, explaining that their merits are identical; next, explaining that their titles are equal; third, that the Small Vehicle cannot fathom them. Their merits being identical is divided into two: first, explaining that the Buddhas’ wisdom is equal; next, explaining that their remaining merits are equal. As for the Buddhas’ wisdom being equal: since they have entered this gate, they then know that Buddha lands originally respond to beings; and how could the wisdom capable of responding differ? Therefore, regarding the pure and the defiled, they give rise neither to sorrow nor to joy. / ‘Ānanda! The physical bodies of the Buddhas, their majestic marks, lineage, morality, concentration, wisdom, liberation, knowledge and vision of liberation, powers, fearlessnesses, unique qualities, great kindness, great compassion, deportment and practice, as well as their lifespans, preaching the Dharma to teach and transform, bringing sentient beings to maturity, purifying Buddha lands, and fulfilling all Buddha-dharmas, are all entirely equal.’ / The above explained that their wisdom is equal; here it explains that the remaining merits are all identical. Question: The Buddhas’ rituals of conversion are each different; how can they be equal? Answer: The Buddhas equally possess all upāya; therefore, they are equal. / ‘Therefore, they are called Samyaksaṃbuddha.’ / The former explained that their merits are identical; this explains that their titles are equal. However, titles have many gates: briefly speaking, there are three; the next [enumeration] has ten; and a complete presentation has immeasurably many. Here they are stated briefly. This first is the title of Correct and Universal Knowledge (Samyaksaṃbuddha). Understanding without error is ‘correct’ (samyak); knowledge that leaves nothing out is called ‘universal’ (saṃ-); and determining the characteristics of phenomena is called ‘knowledge’ (buddha). / ‘They are called Tathāgata.’ / Here translated as ‘Thus-Come’ (Tathāgata), and also called ‘Thus-Gone’ (Tathāgata). Embodying Thusness and coming is called ‘Thus-Come’; embodying Thusness and going is called ‘Thus-Gone’. Furthermore, coming as the Buddhas come, they are therefore called ‘Thus-Come’; going as the Buddhas equally enter nirvāṇa, they are called ‘Thus-Gone’. / ‘They are called Buddha.’ / This is translated as ‘Awakened’. Awakening is of two kinds: first, awakening from the slumber of the affliction hindrance, which is identical with the two vehicles; second, awakening from the slumber of the hindrance to knowledge, which is different from the two vehicles. The affliction hindrance consists of the afflictions of the four entrenchments. The hindrance to knowledge is that which obstructs the Tathāgata’s omniscience, namely the delusion of the entrenchment ground of fundamental ignorance. / ‘Ānanda! If I were to explain the meaning of these three phrases extensively, even with a kalpa-long lifespan you could not fully receive it; even if the sentient beings filling the trichiliocosm were all like Ānanda, foremost in learning, and attained mindfulness and retention (dhāraṇī), these people, even with a kalpa-long lifespan, also could not receive it. Thus, Ānanda! The Buddhas’ anuttarā samyaksaṃbodhi has no limit, and their wisdom and eloquence are inconceivable.’ Ānanda addressed the Buddha, saying, ‘From this day forward, I dare not claim to be learned.’ The Buddha told Ānanda, ‘Do not give rise to a defeatist thought! Why is this? I said that among śrāvakas you are the most learned, not among bodhisattvas. Cease, Ānanda! Those who are wise should not set limits on bodhisattvas. All the ocean abysses can still be measured, but the bodhisattvas’ supernatural bases, wisdom, eloquence, and retention of all merits cannot be measured. Ānanda! You [all] must set aside the practices of bodhisattvas. The supernatural power manifested in a single moment by Vimalakīrti cannot be matched even if all the śrāvakas and pratyekabuddhas were to exhaust their powers of transformation for a hundred thousand kalpas.’ / Third: whether merits or names, they cannot be fathomed by the Small Vehicle, which comprehensively reveals that all Buddhas are inconceivable. / ‘At that time, the bodhisattvas who had come from the World of All Fragrances joined their palms and addressed the Buddha, saying, “World-Honoured One! When we first saw this land, we gave rise to thoughts of its inferiority. Now we reprove ourselves and renounce this mind. Why is this? The upāya of the Buddhas are inconceivable. In order to deliver sentient beings, according to what is appropriate, they manifest different Buddha lands.”’ / This second [part] is the bodhisattvas of All Fragrances requesting the Dharma to return to their land; in terms of the text, there are three: first, the request; second, the preaching; third, the comprehension. The first has two phrases: first, reproving their own error; second, requesting the Dharma. Reproving their own error explains that when setting out from that land, although they followed the holy teaching, upon seeing the impurity of this land, thoughts of inferiority naturally arose, supposing that Buddhas and bodhisattvas also have superiority and inferiority; having heard of these Buddha works, only then did they reprove themselves. / ‘“Indeed, World-Honoured One! We pray you will grant us a minor Dharma so that, when we return to that land, we may be mindful of the Tathāgata.”’ / Second: [requesting] the Dharmas has five reasons: first, although this [teaching] is in letters while their Dharma is needed, and although they are without words they also need this Dharma, the teachings of the two countries circulate and mutually benefit each other; second, since they are bodhisattvas, they must universally transform the ten directions, and therefore they request letters to instruct and entice other lands; third, in the World of All Fragrances there are also those who did not come, who will certainly ask about the essential points, and therefore they must receive the distinct teaching, like transmitting a lamp; fourth, to make those bodhisattvas truly know the Buddha’s grace: since merely eating fragrant rice naturally brings awakening, hearing of these austerities and so forth before ascending to holiness, they then know the Buddha’s grace is profound and will encourage themselves to cultivate virtue; fifth, although the entrustment is verbally directed to that [land], the intention in reality is for this one. / ‘The Buddha told the bodhisattvas: “There is the liberation gate of the exhaustible and inexhaustible, which you should learn.”’ / Second, the Buddha’s answer has three parts: first, indicating the two gates to encourage learning; next, explaining the two gates to explain the encouragement; third, concluding the two gates to conclude the encouragement. This is the first, indicating [the gates]. / ‘“What is the exhaustible? It means conditioned phenomena. What is the inexhaustible? It means unconditioned phenomena.”’ / This explains the two gates. Conditioned [phenomena] are illusory and must return to obliteration; hence they are called ‘conditioned’. Unconditioned [phenomena] are real and cannot be obliterated; hence they are called ‘unconditioned’. These two preceding phrases indicate the Dharma to be learned. / ‘“As for bodhisattvas, they do not exhaust the conditioned and do not abide in the unconditioned.”’ / Below this explains the capacity to learn the two gates. Furthermore, there are three phrases: first, a general indication of the two practices; next, a distinct explanation of the two practices; third, a combined resolution of the two practices. However, ‘not exhausting the conditioned and not abiding in the unconditioned’ generally has two gates: first, not exhausting the conditioned means entering the unconditioned to transform beings; not abiding in the unconditioned is upāya, not realizing emptiness. This is abandoning the unconditioned to enter the conditioned, used to reprove the śrāvakas who abide in the unconditioned and abandon the conditioned. Second, defiled lands have suffering, hence they are called conditioned;”