維摩經義疏 6.7.4

6.7.4

"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.