維摩經義疏 6.7.4

6.7.4

「於是維摩詰心念：吾當不起于座，接妙喜國土鐵圍、山川、溪谷、江河、大海、泉源、須彌諸山，及日月、星宿、天、龍、鬼神、梵天等宮殿，并諸菩薩、聲聞之眾，城邑聚落，男女大小，乃至無動如來及菩提樹、諸妙蓮華，能於十方作佛事者。 三道寶階，從閻浮提至忉利天，以此寶階，諸天來下，悉為禮敬無動如來，聽受經法。 閻浮提人亦登其階，上昇忉利，見彼諸天。 妙喜世界成就如是無量功德，上至阿迦膩吒天，下至水際，以右手斷取。 如陶家輪」下，第二明現土也。 就文為二：初念欲現土、次正示現土。 羅什曰「胡本云如斷泥，今言如陶家輪，明就中央斷取，如陶家輪，下不著地，四邊相絕。 」「入此世界，猶持華鬘示一切眾」，顯菩薩示之不難其行，此喻也。 「作此念已，入於三昧，現神通力，以其右掌斷取妙喜世界」下，此第二正明現土，凡有四句：一正現土、二釋迦勸觀、三大眾覩見、四勸修淨土因。 羅什曰「斷取，明不盡來也。 」「置於此土。 彼得神通菩薩及聲聞眾，并餘天人，俱發聲言：唯然！ 世尊！ 誰取我去？ 願見救護。 無動佛言：非我所為，是維摩詰神力所作。 其餘未得神通者，不覺不知己之所往。 妙喜世界雖入此土而不增減，於是世界亦不迫隘，如本無異。 爾時，釋迦牟尼佛告諸大眾：汝等且觀妙喜世界無動如來，其國嚴飾，菩薩行淨，弟子清白」。 此勸眾觀察也。 「皆曰：唯然！ 已見」。 此明大眾觀見也。 「佛言：若菩薩欲得如是清淨佛土，當學無動如來所行之道」下，既現妙果，勸修淨因也。 「現此妙喜國時，娑婆世界十四那由他人發阿耨多羅三藐三菩提心，皆願生於妙喜佛土。 釋迦牟尼佛即記之曰：當生彼國」下，第三、時眾得益。 肇公云「千萬為一那由他。 」「時妙喜世界於此國土所應饒益其事訖已，還其本處，舉眾皆見」下，第四還歸本處。 「佛告舍利弗：汝見此妙喜世界及無動佛不」下，此第三明歎人美法。 以聖集難遇、經法難聞，故問汝見之不？ 「唯然！ 已見。 世尊！ 願使一切眾生得清淨土，如無動佛； 獲神通力，如維摩詰。 世尊！ 我等快得善利，得見是人親近供養」下，以身子因其所見，發願歎人也。 「其諸眾生，若今現在、若佛滅後，聞此經者，亦得善利，況復聞已信解、受持、讀誦、解說、如法修行。 若有手得是經典者，便為已得法寶之藏」。 此歎法也。 手得經卷，雖未誦待，如人已得寶藏，但未用耳。 「若有讀誦、解釋其義、如說修行，則為諸佛之所護念」下，行應於內、護念於外，理數冥感、自然之安也。 「其有供養如是人者，當知則為供養於佛； 其有書持此經卷者，當知是室則有如來； 若聞是經能隨喜者，斯人則為取一切智； 若能信解此經乃至一四句偈，為他人說者，當知是人即受阿耨多羅三藐三菩提記」下，此經正明菩薩之行，故聞經能隨義而喜，必得種智。 信解此經一四句偈，為他人說，則知菩薩道高、二乘鄙劣，故永不退大心，必當成佛，故為佛可記。

"Thereupon, Vimalakīrti thought: 'Without rising from my seat, I ought to take the Abhirati realm—its Iron Enclosure mountain, mountains and rivers, ravines and valleys, streams and rivers, great oceans, springs and sources, Mount Sumeru and the other mountains, as well as the palaces of the sun, moon, stars, constellations, gods, dragons, ghosts, spirits, and Brahmā heavens, along with the assemblies of bodhisattvas and śrāvakas, the cities, towns, and villages, men, women, great and small, down to Akṣobhya Tathāgata, the bodhi tree, and the wonderful lotuses that are able to perform Buddha-work throughout the ten directions; the three flights of jewelled steps extending from Jambudvīpa up to the Trāyastriṃśa heaven, by which jewelled steps the devas descend, all to pay homage to Akṣobhya Tathāgata and to listen to and receive the sūtras and teachings, and the people of Jambudvīpa also ascend those steps, going up to the Trāyastriṃśa heaven to see those devas—such immeasurable merits are accomplished in the Abhirati world, up to the Akaniṣṭha heaven and down to the water boundary—and, cutting it off with my right hand, [lift it up] like a potter's wheel.'" Next, the second part explains the manifestation of the land. In the text there are two parts: first, the thought intending to manifest the land; next, the actual manifestation of the land. Kumārajīva says: "The Indic text says 'like cutting clay'; here it says 'like a potter's wheel' to make clear that it was cut and taken right from the middle, like a potter's wheel, not touching the ground below and severed on all four sides." "Entering this world, he showed it to the entire assembly just like holding a garland of flowers" shows that the bodhisattva displaying it did not find the practice difficult; this is an analogy. "Having formed this thought, he entered into samādhi, manifested supernormal power, and with his right palm cut and took the Abhirati world..." Next, this second part properly explains the manifestation of the land, comprising four clauses: first, the actual manifestation of the land; second, Śākyamuni's exhortation to observe; third, the great assembly's beholding; fourth, the exhortation to cultivate the causes of a pure land. Kumārajīva says: "'Cut and took' makes clear that it did not all come." "And placed it in this land. Those bodhisattvas and śrāvaka assemblies who had attained supernormal powers, as well as the other devas and humans, all raised their voices and cried: 'Indeed, World-Honoured One! Who is taking us away? We pray to be rescued and protected!' Akṣobhya Buddha said: 'This was not done by me; it is the work of Vimalakīrti's supernormal power.' The rest, who had not attained supernormal powers, were unaware and ignorant of where they were going. Although the Abhirati world entered this land, it neither increased nor decreased, and this world was not cramped or confined either, being no different from before. At that time, Śākyamuni Buddha told the great assembly: 'All of you, behold the Abhirati world and Akṣobhya Tathāgata: the adornment of that land, the purity of the bodhisattvas' practice, and the immaculate nature of his disciples.'" This is the exhortation to the assembly to observe. "They all said: 'Indeed! We have already seen it.'" This clarifies the great assembly's beholding. "The Buddha said: 'If a bodhisattva wishes to attain such a pure Buddha-land, he should learn the path traversed by Akṣobhya Tathāgata.'" Next, having manifested the wondrous fruit, he exhorts them to cultivate the pure causes. "When this Abhirati realm was manifested, fourteen nayutas of people in the sahā world aroused the mind of anuttarā samyaksaṃbodhi, all aspiring to be born in the Abhirati Buddha-land. Śākyamuni Buddha immediately conferred a prediction upon them, saying: 'You shall be born in that land.'" Next, third is the contemporary assembly obtaining benefit. Master Sengzhao says: "Ten million makes one nayuta." "When the matter of what the Abhirati world was to benefit in this land was concluded, it returned to its original place, and the entire assembly saw it." Next, fourth is its returning to its original place. "The Buddha told Śāriputra: 'Did you see this Abhirati world and Akṣobhya Buddha?'" Next, this third part explains praising the person and extolling the Dharma. Because holy assemblies are difficult to encounter and the sūtra teachings are difficult to hear, he therefore asks, "Did you see it?" "'Indeed! I have already seen it. World-Honoured One! May all sentient beings attain a pure land like Akṣobhya Buddha's, and acquire supernormal powers like Vimalakīrti's! World-Honoured One! We have obtained magnificent and wholesome benefits in being able to see this person, draw near to him, and make offerings to him.'" Next, Śāriputra, by reason of what he saw, makes a vow and praises the person. "'Those sentient beings, whether now in the present or after the Buddha's passing, who hear this sūtra will also obtain wholesome benefits, not to mention those who, having heard it, believe and understand it, receive and uphold it, read and recite it, explain it, and practice it in accordance with the Dharma. If there is anyone into whose hands this classic comes, they have already obtained the treasury of Dharma jewels.'" This praises the Dharma. When one gets the sūtra scroll in hand, though one has not yet recited or mastered it, it is like a person who has already obtained a treasure hoard, but has merely not yet used it. "'If there are those who read and recite it, explain its meaning, and practice it as taught, they will be protected and remembered by all Buddhas.'" Next, when practice responds within, protective mindfulness occurs without; principle and karmic destiny secretly resonate, bringing natural peace. "'If there are those who make offerings to such a person, know that they are making offerings to the Buddha; if there are those who copy and uphold this sūtra scroll, know that the Tathāgata is present in that room; if upon hearing this sūtra one is able to rejoice in accord with it, this person is grasping all-knowledge; if one can believe and understand this sūtra, even a single four-line verse, and speak it for others, know that this person will receive the prediction of anuttarā samyaksaṃbodhi.'" Next, because this sūtra directly illuminates the bodhisattva's practice, hearing the sūtra and being able to rejoice in accord with its meaning, one will certainly attain all-knowledge. Believing and understanding a single four-line verse of this sūtra and speaking it for others, one knows the nobility of the bodhisattva path and the baseness of the two vehicles; thus one will never regress from the great aspiration and will certainly become a Buddha, and is therefore worthy of the Buddha's prediction.