維摩經義記卷第四 4.35

4.35

彼菩薩曰菩薩成就幾法以下第八大段。明上方大士為此土新舉清淨國之行。明始行之徒功行未成未能自拔。譬如羸人入水救彼溺人未能修兼與彼俱沒。廣此土新學菩薩令修淨國之行故發斯問。又一解。始行之流聞其向言也世饒益眾生多於彼國百千劫行。便謂菩薩慈在穢土一向不修淨行則滯於穢國故為請淨土之行級行其情。菩薩復應修淨土之行也。行無瘡疣生于淨土者。善行鮮潔如究淨膚體。記惡懷善其猶瘡疣。就此八法四段明義。第一段敬上接下相對。饒益眾生而不望報訖謙下無礙。明第一接下句。於諸菩薩視之如佛。第二敬上句。第二段人法相對。前未聞經聞之不疑。第三於法中無乖違。不與聲聞而相違背。第四相小乘人中不相違背。第三段得失相對不嫉彼供。第五見他得供養。於是失不起嫉心不高己利。第六於我是得不以為高。而於其中調伏其心。結成上得失正懷義。第四段自他相對。常省己過。第七自有過內自省。第八句見他過不訟也。恒以一心求諸功德。成上自他義。

From “Those bodhisattvas said: ‘How many dharmas does a bodhisattva accomplish…’” onwards is the eighth major section. It explains that the mahāsattvas from the higher realm bring forth the practice of a pure land for the beginners of this land. It explains that beginners whose practice is not yet complete cannot yet save themselves, just as a feeble person who enters the water to rescue a drowning person cannot manage both and drowns together with them. To broaden the beginners among the bodhisattvas of this land so that they will cultivate the practice of a pure land, they put forth this question. Another explanation is: beginners, hearing the previous statement that benefiting sentient beings in this world for one lifetime surpasses the practice of hundreds of thousands of kalpas in that land, would then suppose that bodhisattvas, by being compassionate in an impure land and completely failing to cultivate pure practices, would become stuck in an impure land; therefore, they request the practice of a pure land to temper their thoughts, showing that bodhisattvas should also cultivate the practice of a pure land. As for “practicing without sores or warts and being born in a pure land,” pure and wholesome conduct is like perfectly pure flesh, whereas remembering evil while harboring good is like sores and warts. Regarding these eight dharmas, their meaning is explained in four sections: The first section sets respecting superiors and attending to inferiors against each other. From “benefiting sentient beings without expecting reward” down to “being humble and unobstructed” explains the first phrase on attending to inferiors. “Regarding all bodhisattvas as the Buddha” is the second phrase on respecting superiors. The second section sets persons and dharmas against each other: “upon hearing sūtras not heard before, not doubting them” is the third, showing no conflict regarding the Dharma; “not conflicting with the śrāvakas” is the fourth, showing no conflict among persons of the Hīnayāna. The third section sets gain and loss against each other: “not envying the offerings received by others” is the fifth: seeing others receive offerings, one does not give rise to an envious mind at one's own loss; “not being arrogant over one's own gain” is the sixth: regarding one's own gain, one does not consider oneself superior; “and within this, subduing one's mind” concludes the proper mental disposition regarding gain and loss above. The fourth section sets oneself and others against each other: “constantly examining one's own faults” is the seventh: having faults oneself, one examines oneself inwardly; the eighth phrase is that seeing the faults of others, one does not speak of them. “Always seeking all merits with a single mind” completes the meaning of self and other above.