維摩經義記卷第四 4.35

4.35

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.