維摩經義記卷第四 4.46

4.46

From “Ānanda said to the Buddha” onward is the fourth section. It clarifies that buddha-works are diverse, proving that the fragrant food has real benefit. “Performing buddha-works by means of the Buddha’s light”: some behold the light and obtain the marvelous; therefore, it assists in performing buddha-works. Moreover, “performing buddha-works by means of bodhisattvas”: like the Tathāgata Mahābhijñājñānābhibhū, who, after entering samādhi, saved people equal in number to six million koṭis of Gaṅgā sands through the sixteen prince-bodhisattvas. Moreover, “by means of persons transformed by the Buddha”: like the Buddha Suśānta, who upon parinirvāṇa left a single transformation-body to abide in the world and expound the Dharma. “By means of the bodhi tree”: its light leaves nothing unilluminated, its fragrance leaves nothing unperfumed; its form and color are subtle and wondrous, seen according to whatever one delights in; it produces marvelous sounds, heard according to whatever one delights in; of the sentient beings who pass by, none fail to enter the Path. Moreover, “by means of the Buddha’s robes”: like the king of Jambudvīpa who, because of an epidemic in the world, beseeched the Buddha and obtained the Buddha’s saṃghāṭī, bowing in homage and giving rise to wholesome roots, so that the illness was cured. Moreover, “by means of food and drink”: pavilions and gardens made of fragrance are all fragrant. “The thirty-two marks and eighty secondary signs”: each and every mark is manifested in response to what is fitting, causing them to enter the Path. “The buddhakāya”: because the discourse on the marks and signs deals with distinct parts of the responsive form and wondrous body, whereas “buddhakāya” is an overarching expression, there is a difference. “Empty space”: for the sake of crowded and noisy places, empty space is manifested. Another explanation: Mañjuśrī eliminated all forms and images in order to transform King Ajātaśatru. “Sentient beings fittingly through these conditions”: fittingly through the aforementioned causes and conditions, they are able to enter correct practice. “Dreams and phantoms”: expounding these six metaphors causes people to attain awakening. Another explanation: manifesting in accordance with what fittingly should be seen, like beholding a rākṣasa in a dream. If so, why does it call them metaphors? It is simply because the sūtras repeatedly use these six as metaphors. “Sounds, spoken words, and preaching the Dharma”: these mostly use the vocal teaching as buddha-work. “A pure buddha-land that is silent, wordless, and completely asamskṛta”: just as clarified by the Tathāgata [Dharmarāja?], the bodhisattvas of the lower realm do not take delight in dwelling in assemblies with many varied preachings, but take quiet compliance and the asamskṛta as buddha-work. In a pure buddha-land, radiant and devoid of emotional attachment, there are no spoken words; silent and tranquil, by means of the asamskṛta they naturally advance along the Path. “In this way, Ānanda, the deportment, movements, and all the undertakings of the Buddhas”: this clarifies that every action of the Great Sages brings benefit; therefore, there is nothing that is not a buddha-work. “Possessing these four māras and doors of all kleśas, while sentient beings are wearied by them, the Buddhas thereupon take this Dharma to perform buddha-works”: often they are able to subdue poisonous dragons when their fierce anger subsides, “first hooking them with desire, and later causing them to enter the Buddha’s wisdom.” Examples of this kind are all buddha-works; that is, using this Dharma to cause them to enter the Path. “This is called entering all the dharma doors of the Buddhas”: this summarizes the above; these rules and models of buddha-works are called ‘dharma’, and their ability to penetrate constitutes the essence of ‘door’ (dharma-paryāya).