維摩經義疏 2.3

2.3

"At that time, in the city of Vaiśālī, there was an elder's son named Ratnākara. Together with five hundred elders' sons, each holding a parasol of the seven treasures, he came to the Buddha's abode, bowed his head to [the Buddha's] feet in worship, and together they offered their respective parasols to the Buddha." The introductory section is divided into two parts: the verification of faith is already concluded, and this is now the initiating introduction. The verification of faith is also called the "general introduction"; "general" means "shared." These six matters are broadly shared across the sūtras, hence called "general." The initiating introduction is also called the "particular introduction"; sūtras differ individually, as in the Śrīmālādevī Sūtra where the parents send a letter, whereas this sūtra explains an elder offering parasols. Since they differ according to these [occasions], it is called the "particular introduction." Moreover, the general introduction is also called the "post-sūtra introduction"; at the time the sūtra was being spoken, it had not yet been established, and it was only after [the Buddha] was about to enter nirvāṇa that it was subsequently set up. The particular introduction is also called the "pre-sūtra introduction"; before the sūtra is to be spoken, there are these origins and causes, hence it is called the pre-sūtra introduction. Furthermore, the post-sūtra introduction is also called the "future introduction," meant to inspire faith in the sūtra for future [generations]; the pre-sūtra introduction is also called the "present introduction," meant to benefit the present [audience], which is why the earth shakes and flowers rain down. In truth, however, it contains all four meanings, and one name is merely applied according to convenience. Within the particular introduction, it opens into three parts: first, the elders' offering of the parasols; second, the Tathāgata's acceptance; third, the assembly's joy and reverence. Question: Why did the other members of the assembly come from afar and arrive first, while Ratnākara, who was nearby, arrived later? Answer: When a mahāsattva advances or stops, he must benefit those who have affinities; therefore, he waited until they were about to fully assemble, and only then did he arrive. Furthermore, Ratnākara had in fact already arrived, but having heard the Dharma, he was overjoyed and presented the parasols in offering, and also wished to initiate [the discourse on] the pure land; hence it is introduced here. Between the two intentions, the latter is the correct one. How is this known? Previously, the bodhisattva Ratnākara was already listed, so we know he had already come before. It is only because he heard the Dharma, rejoiced, and was awakened, and arranged the offering to inaugurate the central teaching, that he is introduced later. As for presenting parasols: in that country, noble persons hold precious parasols when travelling, so they immediately renounced what was precious to them to make an offering to the Buddha. Moreover, by virtue of this offering of wealth, they initiated the Dharma of the pure land; thus merit and wisdom are perfected, and both self and other are benefited. From "Through the Buddha's majestic spiritual power..." downward is the second part, the Tathāgata's acceptance. Spiritual powers are fourfold: first, the spiritual power of psychic transformation (ṛddhi), transforming one's own body and causing a great voice to reach everywhere; second, the spiritual power like an illusion, changing external objects; third, the spiritual power of knowledge of dharmas, having unimpeded comprehension of all phenomena; fourth, the noble spiritual power of psychic transformation, being able to be sovereign with respect to the six sense objects without transforming according to conditions. The present majestic spiritual power is the first two. "...he caused the precious parasols to merge into a single parasol, which covered the entire trichiliocosm." Kumārajīva says: "In displaying this spiritual transformation, his intent was twofold: first, displaying immeasurable spiritual transformations demonstrates that his wisdom must be profound; second, Ratnākara offered what was precious to him and would certainly obtain a momentous reward, making clear that the cause is small while the result is great." Jizang considers that merging the parasols into one has five causal conditions: first, in terms of immediate function and use, just as the four alms-bowls were merged into one bowl. Second, merging into a single parasol and displaying all Buddha lands; based on this, he was able to speak the Dharma gate of the pure land. Third, wishing to reveal the inconceivable central tenet: the parasol is not vast, yet it covers the trichiliocosm; the land is not narrow, yet it appears within it. Śākyamuni briefly expounds it here first, and Vimalakīrti broadly unfolds it later; the path of beneficial accomplishment having been manifested, the mind of faithful understanding becomes ever firmer. Fourth, wishing to clarify that all dharmas have no fixed characteristics: the many are not definitively many, for many can become one; the one is not definitively one, for one can become many; causing them to awaken to the fact that the real mark has never been many or one. Fifth, signifying that the elders in the present together awaken to non-arising, and in the future together achieve the single result of the dharmakāya, just as the parasol universally covers all. "And all the forms, broad and long, of this world appeared within it": the above explained the parasol covering the trichiliocosm; this distinguishes the lands appearing within it. "Furthermore, the Sumeru Mountains, Snow Mountains, Mucilinda Mountains, Mahāmucilinda Mountains, Gandhamādana Mountains, Jewel Mountains, Golden Mountains, Black Mountains, Iron Ring Mountains, and Great Iron Ring Mountains of this trichiliocosm..." This clarifies that the various mountains of the world appeared in the precious parasol. There are ten great mountains: Mount Sumeru is the highest and situated in their midst; the other nine are progressively smaller and encircle it. "...the great seas, rivers, streams, currents, and springs...": Since springs and peaks are what the benevolent and wise delight in, water is introduced next after the mountains. "...and the sun, moon, stars, constellations, heavenly palaces, dragon palaces, and palaces of the revered spirits all appeared in the precious parasol." Mountains and waters explain its earthly places; this text next introduces heavenly palaces. The sun, moon, stars, and constellations are what are called the three luminaries. The palaces of the revered spirits are the abodes of the eight classes of beings. "Furthermore, the Buddhas of the ten directions and the devas preaching the Dharma also appeared within the precious parasol." From above up to this point, it only introduced the single world of Sahā; from here downward, the Buddha lands of the ten directions universally appear. Although the elders' sons had aroused the thought of awakening, they had not yet cultivated the pure land. Wishing to speak of their feelings of offering and to inspire their aspiration for the pure land, he therefore, based on their parasols, universally displayed the pure and defiled Buddha lands of the ten directions, causing them to abandon defiled minds and cultivate pure land practices. Three thousand [great thousands] make one world; counting like this up to sands of the Ganges makes one world-system; sands of the Ganges of world-systems make one world-ocean; sands of the Ganges of world-oceans make one world-seed; sands of the Ganges of world-seeds make one Buddha world.