維摩經疏卷第三．第六 6.15

6.15

第三維摩現土之中有二。初以神力現眾香界。後此諸下明眾皆見。問曰。何須現彼國者。解有二義。一者欲令大眾見彼修因往生故須現也。二顯己不思議力欲令大眾咸仰修習同己所得故須現也。前中初言入三昧者。化所依也。若就實論。無時不定。今隨化相示言入也。就所現中文分有五。一示方所。上方界分。二明遠近。過四十二恒沙佛土。三所現國名曰眾香。四所現佛名曰香積。五辯彼國人物等相。過四十二恒沙佛土者。若隨相解其義可知。就實而論即是經中四十二賢聖之位。依花嚴經。一十住。二十行。三十迴向。名字如上辯。四十地。言十地者。一歡喜地。二離垢地。三明炎地。四燒然地。五難勝地。六現前地。七遠行地。八不動地。九善惠地。十法雲地。此十地上復有等覺妙覺。總為四十二位。過此已後。無明細礙盡淨無餘。理證相應成無上等覺。勝智圓滿方得號佛。故言過四十二恒沙世界。有佛名香積者。彰化教主。積戒定惠以成其身。名為香積也。第五明土相中文有四句。一土莊嚴。五塵勝妙。二人莊嚴。唯諸菩薩無有二乘。三重嘆土。純以香嚴。四重嘆人。唯佛菩薩眾。見可知也。問。香積如來三身之中何身所攝。答。報身所攝。所以得知。香積世界唯有菩薩無有二乘。故知報佛所攝。或可。亦通化身所收。所以得知。香積土中既有天子名曰香嚴。諸天凡身未見報佛。又經云。此諸大眾莫不目見。故知通化身也。佛身既通報化。所居之土亦通報化也。此諸眾下眾見可知也。

Third, in the section where Vimalakīrti manifests the realm, there are two parts: first, by supernatural power he manifests the realm of All Fragrance (Sarvagandhasugandhā); second, from 'all these [assemblies]' onward, it explains that the assembly all sees it. Question: Why is it necessary to manifest that realm? The explanation has two senses: first, wishing to make the great assembly see it so that they will cultivate the causes to be reborn there, he must manifest it; second, to reveal his own inconceivable power, wishing to make the great assembly all admire and practice so as to attain what he himself has attained, he must manifest it. In the first [part], first saying that he 'entered samādhi': this is what transformation relies upon. If spoken of according to reality, there is no time when he is not in concentration; now, following the appearance of transformation, it is stated that he entered it. Within that which is manifested, the text is divided into five: (1) indicating the direction and place: the upper realm; (2) explaining distance: passing beyond Buddha-lands [numerous as] the sands of forty-two Ganges rivers; (3) the name of the manifested realm is All Fragrance; (4) the name of the manifested Buddha is Heap of Fragrance (Gandharājas); (5) distinguishing the features of the beings and things of that realm. 'Passing beyond Buddha-lands [numerous as] the sands of forty-two Ganges rivers': if explained according to phenomenal appearances, its meaning can be known; if discussed according to reality, it represents the forty-two stages of worthy ones and noble ones in the sūtras. According to the Avataṃsaka Sūtra: first, the ten abodes; second, the ten practices; third, the ten dedications—their names are distinguished as above; fourth, the ten bhūmis. As for the ten bhūmis: (1) the Pramuditā-bhūmi (Joyous); (2) the Vimalā-bhūmi (Purity); (3) the Prabhākarī-bhūmi (Radiant); (4) the Arciṣmatī-bhūmi (Blazing); (5) the Sudurjayā-bhūmi (Difficult to Conquer); (6) the Abhimukhī-bhūmi (Directly Facing); (7) the Dūraṅgamā-bhūmi (Far-Reaching); (8) the Acalā-bhūmi (Immovable); (9) the Sādhumatī-bhūmi (Good Wisdom); (10) the Dharmameghā-bhūmi (Dharma Cloud). Above these ten bhūmis there are further equal enlightenment and wondrous enlightenment, making forty-two stages in total. Passing beyond these, the subtle obstacles of ignorance are exhausted and purified without remainder, and the realization of principle corresponds to achieve supreme equal enlightenment; only when supreme jñāna is perfected can one be called a Buddha. Hence it says 'passing beyond worlds [numerous as] the sands of forty-two Ganges rivers'. 'There is a Buddha named Heap of Fragrance': this reveals the Lord of Transformation and Teaching. Accumulating morality, concentration, and wisdom to form his person, he is named 'Heap of Fragrance'. In the fifth [part], explaining the features of the realm, the text has four clauses: (1) the adornment of the land: the five sensory objects are superb; (2) the adornment of the people: there are only bodhisattvas and no two vehicles; (3) praising the land again: it is adorned purely with fragrance; (4) praising the people again: only the assembly of Buddhas and bodhisattvas. The [assembly] seeing it can be understood. Question: Among the three bodies of the Tathāgata, by which body is the Tathāgata Gandharājas subsumed? Answer: It is subsumed under the saṃbhogakāya. How is this known? In the world of Gandharājas, there are only bodhisattvas and no two vehicles; therefore, we know he is subsumed under the saṃbhoga-buddha. Alternatively, he may also be subsumed under the nirmāṇakāya. How is this known? In the land of Gandharājas there is a god named Fragrant Adornment; ordinary beings among the gods do not see the saṃbhoga-buddha. Moreover, the sūtra says: 'none in this great assembly failed to see it with their own eyes'; therefore, we know it also applies to the nirmāṇakāya. Since the Buddha's body applies to both saṃbhoga and nirmāṇa, the land where he resides likewise applies to both saṃbhoga and nirmāṇa. From 'all these assemblies' onward, the assembly's seeing can be understood.