維摩經義疏 6.3.2

6.3.2

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.