維摩經義疏 6.3.5

6.3.5

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.