維摩經疏卷第三．第六 6.58

6.58

From “At that time, the great assembly thirsted and looked up...” below is the third part, which explains the supernatural powers and transformations. Within this, there are five parts: first, explaining that the assembly at that time wished to see that Buddha and the great assembly; second, explaining that the Tathāgata told Vimalakīrti to manifest that land and the Buddha Akṣobhya for this assembly, so that all the assembly might see them; third, Vimalakīrti, complying with the command, manifested supernatural powers, reaching far off to take Abhirati and place it in this world; fourth, from “At that time, the Buddha told the assembly...” below, because the great assembly all saw it, they vowed to be reborn there; fifth, from “The Buddha told Śāriputra...” below, the Buddha, knowing, asks, wishing to have Śāriputra rejoice in himself and make vows to benefit the future. In the first part, that the great assembly saw: hearing the name of Abhirati spoken, they therefore gave rise to thirst and yearning. That the Buddha, knowing the assembly's thoughts, told him to manifest it has two meanings: first, to show his original land, wishing to make the great assembly vow to be reborn there; second, to reveal the acintya virtue of the Mahāsattva. In the third part, complying with the command to bring the land, it first explains that an intention arose in his inner mind; second, from “having formed this thought...” below, based on the thought he entered samādhi, manifesting great supernatural powers wishing to lead the people of the time to generate faith. In the first part, “three flights of jeweled stairs”: the retributive supernormal powers of the desire-realm devas are sufficient to ascend into the void; yet that land is adorned with jeweled stairs as roads for sporting. “The people of Jambudvīpa also ascend its stairs”: in an adorned, pure land where blessings and celebrations gather, the retributive states of humans and gods differ little, so they travel together on the same path, sharing the joy of socializing. “Like a potter's wheel”: when taking that world to bring it into this one, he lifted it lightly and unobstructed, like a potter's wheel. Within entering samādhi to arouse supernatural powers, there are four distinct points: first, relying on samādhi to manifest supernatural powers, taking the Abhirati realm and bringing it into this world; second, explaining that the awakened assembly could not fathom it and so petitioned the Buddha for rescue, and the Buddha replied that it was done by Vimalakīrti; third, explaining that the foolish assembly was unaware of the coming and going; fourth, explaining that there was no increase or decrease in either. In the first part, entering samādhi and manifesting supernatural powers: this explains that supernatural powers arise from samādhi and are not without a cause; therefore, he demonstrated entering samādhi to make humans and devas believe, unlike the spells of sorcery. Thus the Saṃyuktābhidharmahṛdaya says: “The five supernatural powers reside in the four dhyānas, their root is not in any other level.” “Bodhisattvas who had attained supernatural powers” refers to bodhisattvas of great power; those who had attained the divine eye saw the auspicious changes and asked on behalf of the assembly. That the remaining devas and humans, not understanding, cried out for rescue and protection was requested as protection on behalf of the lesser bodhisattvas whose fearful difficulties had not yet been eliminated. The Buddha's answer can be known; that the foolish assembly was unaware can be understood. Fourth, “yet without increase or decrease, not different from now”: Question: “If that [realm] did not come here, this [realm] would not increase and that [realm] would not decrease; but now this great assembly all sees Abhirati come into this land, so this increases and that decreases. Why does the sūtra say there is no increase or decrease?” Answer: “If explained according to marks, since there is going and coming, it is not without increase and decrease. Now, this is spoken with respect to shattering marks; because coming has no mark of coming, this does not increase; because going has no place to go, that does not decrease. Alternatively, by Vimalakīrti's supernatural power, although Abhirati entered this land, because of original suchness (tathatā), this side does not increase and that place does not decrease. Even though the two realms are intermingled, each sees their dwelling place as not different from the original.” Question: “This lack of increase and decrease is acintya; how does it differ from the earlier insertion of Mount Sumeru, King of Mountains, into a mustard seed?” Answer: “There are four meanings: first, entering the small with the large, as in the mustard seed holding Sumeru; second, filling the large with the small, as in requesting food from the Fragrant Accumulation; third, accommodating the large with the large, as in Abhirati entering the Sahā world; fourth, entering with the small, which can be understood. The present case is the third acintya: the large accommodating the large.” In the great assembly seeing Abhirati, the text is divided into six parts: first, the Buddha encourages them to contemplate Abhirati; second, explaining that the great assembly indeed saw it; third, the Buddha encourages them to cultivate the practice of Akṣobhya; fourth, explaining that this assembly, having seen that Buddha, generated the aspiration and attained benefit; fifth, the Buddha prophesied that they would be born in that land; sixth, explaining that once the transformative benefit in that land was complete, it returned to its original place, fully seen by the entire assembly. These above six sections of text are clear and easy to understand, and are not re-explained. From this point, the fifth part, where the Buddha, knowing, asks, wishing to make Śāriputra rejoice in himself, make vows, and benefit the future: first the question, then the answer. Within the answer there are four parts: first, answering that he has seen it; second, making a supreme vow; third, explaining that he rejoices in having gained this good benefit; fourth, from “all those sentient beings...” below, benefiting the future. Within this are eight sentences: first, explaining the benefit of opening the sūtra; second, from “how much more so...” below, the benefit of having faith, understanding, accepting, maintaining, and practicing it; third, from “if one obtains with one's hands...” below, the benefit of obtaining the sūtra—just as a person who obtains a jewel, though not yet enjoying it, is already called rich, so it is with obtaining the sūtra scroll in one's hands; fourth, from “if one reads and recites...” below, because of practicing as spoken, one receives the benefit of the protective mindfulness of all Buddhas. This is because the practitioner internally possesses correct understanding and externally evokes compassion; this is a case where capacity and remedy match without error, a matter of necessary principle. Fifth, from “those who make offerings...” below, explaining that the former practitioner can act as a field of merit for sentient beings, and offering to this person should be like offering to a Buddha; sixth, from “those who copy...” below, explaining the benefit of copying and upholding, because this sūtra's dharma gives birth to all Buddhas and is the mother of Buddhas; seventh, from “if one hears the sūtra...” below, the benefit of sympathetic joy, because the good of sympathetic joy is able to proceed toward omniscience; eighth, from “if one can faithfully understand and speak it to others...” below, the benefit of attaining bodhi, being able to make the supreme practice of oneself and others non-retrograde, ultimately leading to attaining Buddhahood, which the Buddha therefore prophesies.