維摩經抄 1.5

1.5

經曰。孰聞人寶不敬承　述曰。佛為人中之寶。希有難見。故喻之寶。孰是誰也。誰聞人寶之名而不敬重修承　經曰。各見世尊在其前　述曰。此歎佛身功德不共凡小。法身圓應猶一月昇天故云各見佛身平等。不背眾生故云在其前也。一音說法眾生各解理亦同此　經曰。不著世聞如蓮華□常善入於空寂行　述曰。此歎如來即染成淨。此以下句釋上句。常觀諸法空而且寂遊世間。而不染處淤泥而恒淨　經曰。達諸法相無罣礙。稽首如空無所依　述曰。真俗俱空故云無得。萬物依虛空。虛空無所依。諸法依實相。實性無所依　經曰。眾生之類是菩薩佛土述曰。眾生是佛土之緣。緣中說土故以眾生而為佛土。道理如何。土本由悲。悲由生起。要有眾生悲心始起。要因悲心方得淨土。推末就本。眾生是土不亦宜乎。又因生起悲得淨土。一向觀空終不得土。故下喻云。要於空地造立宮室。隨意無礙。若於虛空終不能成人喻菩薩空。喻二空地。喻於有造立宮室。喻於修淨土。是則依空依地宮室始成。兼有兼空方修淨土。有悲故涉有而廣度眾生。有智故觀空而不著。諸有空有不滯悲智雙行契。此通途淨土。斯得乃至直心。是淨土等其理皆然。離空離有即是直心。著有著空皆成偏曲。乃至下文云。隨其心淨則佛土淨。皆同此義。則知一念直心十方頓淨。剎那偏曲垢穢斯興淨土。一章大綱如是　經曰。於是佛以足指按地即時三千大千世界。若干百千珍寶嚴飾。譬如寶莊嚴佛。無量功德寶莊嚴土　述曰。此明淨穢二土非一非二。非即非離心淨故即穢見淨。心垢故即淨見穢。尅實而論以佛眼觀佛土常淨。凡夫眼見佛土恒穢。今欲變穢成淨。託以按地為緣。亦明妄從真生穢從淨起。故下經云。從無住本立一切法。問曰。淨穢兩土為當同體異見。為當別體異見。為當無體妄見。有古德安法師釋曰淨穢二土一質不成。異質不成。無質不成。故淨穢虧盈。異質不成故披源即冥。無質不成故緣起不形　經曰。譬如諸天共寶器食隨其福德飯色有異　述曰。飯體是一。諸天福德厚薄不同。所見飯色勝劣不等。佛土亦爾。淨穢是一。隨諸眾生垢淨不同。所見各異。世尊常說。水體是一。諸天福德見為瑠璃寶物。人福次勝見其清水湛可受用。魚龍等次劣見是舍屋窟宅。餓鬼惡業唯見膿血猛火。

The sūtra says: "Who, hearing of the treasure among humans, would not revere him?" The commentary says: The Buddha is the treasure among humans, rare and difficult to encounter; hence he is likened to a treasure. Shu means "who." Who, hearing the name of the treasure among humans, would not revere and uphold him? The sūtra says: "Each sees the World-Honoured One before them." The commentary says: This praises the merits of the Buddha's body as not shared with ordinary people or the small vehicle. The Dharmakāya's perfect response is like a single moon rising in the sky; hence it says each sees the Buddha's body equanimously. Because he does not turn his back on sentient beings, it says "before them." The principle that "with a single voice he preaches the Dharma, and sentient beings each understand it" is also identical to this. The sūtra says: "Unattached to the world, like a lotus flower, [...] always skillfully entering the practice of emptiness and quiescence." The commentary says: This praises the Tathāgata turning defilement into purity. Here the lower line explains the upper line: constantly contemplating all dharmas as empty and quiescent, roaming through the world without defilement, dwelling in the mud yet eternally pure. The sūtra says: "Thoroughly understanding that the marks of all dharmas are unhindered, I bow to him who, like space, has nothing on which he relies." The commentary says: Because both the ultimate and conventional are empty, it says "non-apprehension." The ten thousand things rely on empty space, but empty space has nothing on which it relies. All dharmas rely on the true mark, but the true nature has nothing on which it relies. The sūtra says: "The categories of sentient beings are the bodhisattva's buddha-field." The commentary says: Sentient beings are the condition for a buddha-field. Preaching the field within the conditions, sentient beings are taken as the buddha-field. What is the principle behind this? The field originally arises from compassion. Compassion arises from sentient beings. There must be sentient beings for the compassionate mind to first arise; depending on the compassionate mind, a pure land is obtained. Tracing the branch back to the root, is it not appropriate that sentient beings are the field? Furthermore, because of sentient beings, compassion arises and the pure land is attained. If one contemplates emptiness exclusively, in the end no field will be attained. Therefore, the metaphor below says: one must build palaces and chambers on empty ground, freely without obstruction; if one tries to do so in empty space, in the end one can never succeed. "Person" is an analogy for the bodhisattva; "empty space" is an analogy for the two emptinesses; "ground" is an analogy for existence; "building palaces and chambers" is an analogy for cultivating the pure land. Thus, only by relying on emptiness and relying on the ground are the palaces and chambers completed; only by combining existence and combining emptiness does one cultivate the pure land. Because of compassion, one enters into existence and broadly delivers sentient beings; because of wisdom, one contemplates emptiness and does not cling to it. Unhindered in emptiness and existence, compassion and wisdom practiced in tandem—tallying with this universal path, the pure land is attained. Even with "the straight mind is the pure land," the principle is entirely the same. Departing from emptiness and departing from existence is precisely the straight mind; clinging to existence or clinging to emptiness both turn into crookedness. Down to where the text below states: "In accordance with the purity of their minds, the buddha-field is purified," all share this same meaning. Thus we know: in a single thought of the straight mind, the ten directions are instantaneously purified; in a kṣaṇa of crookedness, defilement and foulness arise. The general outline of the chapter on the Pure Land is like this. The sūtra says: "Thereupon, the Buddha pressed the earth with his toe, and immediately the trichiliocosm was adorned with several hundreds of thousands of rare jewels, just like the Jewel-Adorned Buddha's realm of immeasurable merit and jewel-adornments." The commentary says: This clarifies that the pure and defiled lands are neither one nor two, neither identical nor separate. Because the mind is pure, right within the defiled one sees the pure; because the mind is defiled, right within the pure one sees the defiled. Speaking definitively: viewed with the Buddha's eye, the buddha-field is constantly pure; seen with the ordinary person's eye, the buddha-field is constantly defiled. Now wishing to transform defilement into purity, pressing the earth was used as the condition. This also shows that delusion arises from the real, and defilement arises from the pure. Therefore the sūtra below states: "From the non-abiding root, all dharmas are established." Question: Are the two lands, pure and defiled, of the same substance with different perceptions, of different substances with different perceptions, or of no substance, being deluded perceptions? Master An, an ancient worthy, explained: "The two lands, pure and defiled, cannot be formed as a single substance, cannot be formed as different substances, and cannot be formed as having no substance. Therefore purity and defilement wax and wane. Because they cannot be formed as different substances, when tracing the source they merge. Because they cannot be formed as having no substance, dependent origination does not take shape." The sūtra says: "Just as when the devas eat together from a jeweled vessel, according to their merit, the color of the food differs." The commentary says: The substance of the food is one, but the devas' merit varies in depth, so the quality of the color of the food they see is unequal. The buddha-field is also like this: purity and defilement are one, but in accordance with the defilement or purity of sentient beings, what they see differs. The World-Honoured One always taught: The substance of water is one. Devas, by their merit, see it as lapis lazuli and jewels; humans, having lesser merit, see it as clear water that is tranquil and usable; fish, dragons, and the like, being further inferior, see it as their abodes and dwellings; hungry ghosts, due to evil karma, see only pus, blood, and raging fire.