維摩經疏卷第三．第六 6.22

6.22

Second, based on the request, it explains the practices for the pure land. Therein is first the question and then the answer. The intention of making the request was to cause sentient beings to cultivate the causes of a pure land and attain rebirth [there]. "Sores and warts" is an alternative name for defilements. In Vimalakīrti's reply, there are two [parts]: first general, and then specific. Within the specific there are three: first the question, second the answer, and third the conclusion. In the answer, the first four are the mind of transforming others, and the latter four are self-practice. Endowed with these eight, one is born in a pure land. In the first part, "benefiting sentient beings without looking for a reward": this is the first phrase, where with a mind of loving-kindness one gives joy without seeking recompense, and later, born in a pure land, one's fruit is spontaneous. [Master] Man says: "Because of a mind of loving compassion that brings benefit, one does not look for a reward." "Taking on suffering on their behalf": the second phrase combines the mind of sympathetic joy to form one phrase. Why is this? If one does not give rise to joy, how could one eradicate suffering? For this reason, the two minds of compassion and joy are combined into one phrase. Hence the Vimalakīrtinirdeśa states: "Second, the bodhisattva reflects thus: 'I should take on all sufferings and afflictions on behalf of all sentient beings, and all the roots of virtue that I possess, I dedicate and bestow entirely.'" Therefore we know that compassion and joy are combined to make the second phrase. If we follow Dharma Master Yuan, "regarding all bodhisattvas as the Buddha, and hearing sūtras never heard before without doubt": the first phrase is venerating persons, and the latter phrase is venerating the Dharma; revering persons and esteeming the Dharma are combined into the fifth single phrase. Although there is this formulation, since it is not the sacred teaching, it should not be followed. "Taking on suffering on their behalf": with a compassionate mind that pities beings, one does not enter nirvāṇa, and later, born in a pure land, one attains sovereign joy. It also says: "Because the mind of compassion is deep and thick, one takes on all sufferings on their behalf." Question: "Suffering is a retribution dharma of sentient beings; how can one take it on their behalf?" Answer: "Because the bodhisattva transforms beings while being in suffering, and they attain liberation, this is called 'taking it on their behalf.' Furthermore, where sufferings such as whips and staves can be taken on, the bodhisattva also takes them on." "Bestowing all merits": with a joyful mind toward sentient beings, one bestows those merits upon them, and later, born in a pure land, one has a retribution devoid of 'mine'. It also says: "Because one eliminates jealousy through joy, one can bestow them entirely." "An equal mind and humility": this is the third phrase; with an equanimous mind one is impartial, humble, and low in receiving beings, and later, born in a pure land, one attains the exalted and superior fruit. It also says: "Discarding hatred and affection is called an 'equal mind'; being uniformly able to be lowly and reverent is called 'humility.' Severing differences between enemies and intimates, it is therefore said to be 'unhindered.'" Among the latter four: the first three are practices of revering the Three Jewels; the last one is the practice of accumulating good and keeping free of faults. In revering the Three Jewels, "regarding them as the Buddha": this is the fourth phrase; because one contemplates all bodhisattvas as fundamentally being Buddhas, later, born in a pure land, one constantly sees the Buddha. [Master] Zhuang says: "Bodhisattvas are bridges for sentient beings, increasing one's own merit; therefore one regards them as the Buddha." "Hearing without doubt": this is the fifth phrase; among the profound teachings of the Mahāyāna, hearing them without doubt, later, born in a pure land, one constantly hears the acintya Dharma of the Mahāyāna. "Not running contrary": this is the sixth phrase; although the three vehicles differ, their ultimate aim is not distinct; responding to beings and benefiting conditions, how could they run contrary to each other? Later, born in a pure land, one constantly encounters the assembly of noble ones. In regard to the final fulfillment of self-practice, there are specifically two phrases. The first phrase is practicing good, viewing adversity and favor equally. The latter phrase is leaving evil behind, bringing beauty to both self and other. In the former, "not envying their offerings": this is the seventh phrase. Seeing another gain benefit, secretly uniting with oneself, one can only rejoice; how could there be envy? "Not exalting one's own gain": when one attains liberation and joy oneself, contemplating conditions of decay and fearing only impermanence, how could one be exalted? Contemplating like this is called "taming the mind." "Constantly examining one's own faults and not speaking of others'": this is the eighth. Because one examines one's own faults, evil is completely exhausted; because one does not dispute shortcomings, good is completely fulfilled. "Constantly with a single mind cultivating all merits": defilements easily increase, and merits are difficult to complete; if one does not devote oneself with a single mind, how could it be accomplished? Endowed with these eight dharmas, one will be without sores or warts and be born in a pure land. However, how could the bodhisattva's practices ever be exhausted? As stated before, the mind is the bodhisattva's pure land, etc.; how could there only be eight? Furthermore, at times it speaks of many, and at times it speaks of one, as the Nirvāṇa [Sūtra] says: "Offering a single flower, one is born in the realm of Akṣobhya," or it is said: "Fulfilling ten recollections, one immediately attains rebirth." Here it provisionally adduces one number and speaks of eight; it does not mean it is fixed at eight. Although it speaks of eight, eight is not many; although it speaks of many, many is not different from one; although it speaks of one, one is not different from many. Therefore we know that this "eight" is precisely non-eight, yet spoken of as eight; "pure" is non-pure, yet spoken of as pure; "birth" is non-birth, yet spoken of as birth; and so on, all dharmas should be understood in this way. The above directly explains the concluding benefit, which can be understood.