淨名經關中釋抄 1.5

1.5

Second, specifically explaining the origins of this sūtra. There are many aspects to this intention; four kinds are briefly stated to clarify its general purport, while the remaining details will be differentiated according to the respective chapters. First, it is to clarify that the two kinds of liberation are not the same; second, it is to disclose the central tenet of the pure land; third, it is to reveal the supreme virtue of Vimalakīrti; fourth, it is to accomplish the supreme offering.

First, regarding the revelation that the two kinds of liberation—the conceivable and the inconceivable—are different: All the śrāvakas and others received the previously taught provisional teachings and fancied themselves to be sitting on the bed of liberation together with the Buddha, lacking any mind to advance toward the Great [Vehicle]. Therefore, the present sūtra distinguishes them to let them know that there is a difference, causing them to loathe the small and seek the great, thus fulfilling the phase of raw curd. In the text there are many points; three kinds are briefly presented. 1. Distinguishing them in terms of the liberation of true nature: As Śāriputra said, "This seat is so high and wide that I cannot ascend it." This indicates that because the principle of inconceivable liberation is deep and great, it is not what the Small Vehicle can enter. It also says, "The Buddha teaches liberation as the elimination of lust, anger, and delusion for people of excessive pride; if one is free from excessive pride, the very nature of lust, anger, and delusion is liberation." This is the distinction between conceivability and inconceivability, between abandoning and not abandoning. 2. Distinguishing them in terms of real wisdom: The text says, "Without extinguishing delusion and attachment, awakening and liberation arise." This differs from the two vehicles extinguishing afflictions and taking realization. It also says, "Because there is no attainment and no realization, one thus explains that such realms of worldly toil are the seeds of the Tathāgata," and so forth. 3. Distinguishing them in terms of liberation of skillful means: The sūtra says, "Because the residual habit-energies are not yet exhausted, the flowers cling to your body; for those whose residual habit-energies are exhausted, the flowers do not cling." Although the two vehicles have attained liberation, they have not yet exhausted the source of delusions. Furthermore, a small room can accommodate great thrones, Mount Sumeru is placed into a mustard seed while their original forms remain unchanged, and even manifesting as a demon king, carrying the great assembly in the palm of one's hand, and so forth—all these are the bodhisattva's skillful manifestations to benefit beings.

Second, regarding disclosing the central tenet of the pure land: Previously, in sūtras such as the Puji jing, the Great Sage broadly explained the primary retribution of the dharmakāya, but had not yet clarified the dependent retribution of the pure land. Therefore, here [the parasols] were joined together and lands were revealed, Ratnakūṭa posed questions, and the Tathāgata responded; and furthermore, pressing with his toe, he revealed the purity [of the land], the empty room received the inquiry [about his illness], the realm of Sarvagandhasugandhā was manifested from afar in the upper realm, and the land of Abhirati came to roam in this world. Through such various causes and conditions, he caused all the bodhisattvas above to know that the virtues of all Buddhas are equal and that they manifest different Buddha lands for the sake of sentient beings, and below to be able to accomplish sentient beings and, like all Tathāgatas, purify Buddha lands. This is elaborated below in the text and cannot be related in advance.

Third, regarding revealing the supreme virtue of Vimalakīrti: Once his supreme virtue is displayed, all the preaching he has carried out previously can be revered and followed, and the minds of living beings will believe and submit. Hence the text below says: "You should put aside what bodhisattvas practice; this is the supernatural power manifested by Vimalakīrti. It is something that you śrāvakas, exerting all your powers of transformation for hundreds of thousands of koṭis of kalpas, could not perform." Furthermore, Dharma Master Shi says: "Vimalakīrti is in Qin language Jingming ('Pure Name'). He was one of the five hundred youths. Coming from the land of Abhirati to roam in this realm, once what he was to respond to was complete, he was about to return to his original land, wishing to reveal his pure virtue to enrich the multitude of beings. When revealing traces to awaken beings to the times, there must necessarily be a reason; hence he made his fellows visit the Buddha while he alone did not go, making it known that he was ill. Because he was ill, there was an assembly to inquire about his illness. The assembly to inquire about his illness was due to the gathering regarding the pure land; the gathering regarding the pure land was due to Vimalakīrti's skillful means. Therefore, the beginning and end of this sūtra truly have their basis." Furthermore, Master Zhao also says: "Once the conditions for teaching were fulfilled, he was about to return to Abhirati; hence he wished to reveal his divine virtue in order to propagate the inconceivable Way of the Tathāgata."

Fourth, this sūtra was preached to accomplish the supreme offering. Hence the text below says: "If there are those who read, recite, and explain its meaning, practicing as taught, they will be protected and remembered by all Buddhas. If there are those who make offerings to such people, know that they are making offerings to the Buddha." It also says: "Heavenly Lord, if a good man or good woman accepts, upholds, reads, recites, and makes offerings to this sūtra, they make offerings to the Buddhas of the past, future, and present." How much more so, as a stūpa in the Brahmā heaven does not yet bring sufficient merit, and providing comfort for five kalpas is not a supreme offering: to attain the compliant forbearance, obtain dhāraṇī, protect the Dharma, and rescue beings—this is solely the Dharma offering.