維摩經疏 1.30

1.30

From here below is the fourth [section], where the Buddha explains in detail. Here one should first explain the meaning of "pure land", and only then interpret the text; the meaning is as in the separate chapter. In the text there are two parts: first, explaining sentient beings as the Buddha-land in terms of practices aligned with existence that accord with great compassion; second, explaining the straight mind and so forth as the Buddha-land without such qualification, in terms of transcendent practices of constant awakening (bodhi). In the former part there are three sections: first, a general explanation of sentient beings as the Buddha-land; second, the passage from "why is this?" downward, which explains the preceding meaning of sentient beings as the Buddha-land—appropriating a land for the sake of sentient beings, hence it is called "sentient beings are the Buddha-land"; third, the passage from "why is this?" downward, which further explains the meaning of appropriating a Buddha-land for the sake of sentient beings. First, regarding "sentient beings are the Buddha-land": this speaks of the land in terms of its conditions. The land is obtained through compassion; compassion arises because of sentient beings. Because there are sentient beings, the bodhisattva arouses compassion; because of compassion, he obtains the land; therefore it is said that "sentient beings are the Buddha-land". Boundless great compassion is equal to the realm of sentient beings, having no limits in sympathy; therefore it is said that "all classes of sentient beings are the Buddha-land". In the second, explanatory section: "why is this?" questions the preceding to introduce what follows. A land is one's own retribution; why then say that other classes of sentient beings are one's own Buddha-land? This is explained in what follows in response. What is the intended explanation? The bodhisattva's appropriating a land is fundamentally for the sake of sentient beings. Since obtaining the land originates from sentient beings, they are called the Buddha-land. In the text there are four phrases: the first two are for sentient beings prior to the [ten] grounds (bhūmi), and the latter two are for sentient beings upon the [ten] grounds. In the first two phrases, "transforming" is the beginning and "taming" is the end: "transforming" means transforming those prior to the gotra (lineage) to give rise to faith and understanding; "taming" means taming those above the gotra to arouse practical cultivation. Alternatively, "transforming" means transforming them to produce goodness: where a wholesome mind previously did not exist, it is now suddenly caused to exist, hence it is called "transforming". "Taming" means taming them to abandon faults: abandoning faults and according with the Dharma is called "taming". As for "a bodhisattva appropriates a Buddha-land in accordance with those sentient beings whom he transforms": this means that for the sake of relying on a pure land to transform people to produce goodness, he appropriates a Buddha-land—just as in Amitābha's realm, once born within it, one's goodness never regresses. As for "he appropriates a Buddha-land in accordance with those sentient beings whom he tames": this means that for the sake of relying on a pure land to tame people to abandon evil, he appropriates a Buddha-land—just as in Amitābha's realm, once born within it, one is forever free from all faults. In the latter two phrases: "entering the Buddha's wisdom" means advancing toward the fruit of Buddhahood; "arousing the bodhisattva roots" means cultivating the causes of practice. Alternatively, "entering wisdom" is the adornment of concentration and wisdom; "arousing the bodhisattva roots" is the adornment of merit. In the text it first says: "in accordance with by what land sentient beings should enter the Buddha's wisdom": this means in accordance with what is suitable for beings, hence it says "should"; for the sake of relying on a pure land to gather bodhisattvas to cultivate the adornment of wisdom, he appropriates a Buddha-land. From the first ground (prathamabhūmi) upward, all enter the ground of wisdom of all buddhas of the three times; for the sake of teaching sentient beings to enter this ground of wisdom, he appropriates a Buddha-land. As for "in accordance with by what land [they] should arouse the bodhisattva roots, he appropriates a Buddha-land": as before, for the sake of relying on a pure land to gather bodhisattvas to cultivate the adornment of merit, he appropriates a pure land. The practices cultivated by a bodhisattva can serve as the root of Buddhahood; expressed in terms of the person, they are called "bodhisattva roots". Alternatively, within the bodhisattva's practices, earlier stages arise to serve as the root of later ones, which is called "bodhisattva roots". However, because various sentient beings rely on different places, the paths they arouse are distinct; therefore in both cases it says "by what land", and the bodhisattva appropriates various lands for them. Question: is that which is appropriated real or manifest? Its essence is real, while its functioning appearances are manifest. The manifest necessarily relies on the real; therefore he displays the manifest and appropriates the real land.