淨名經關中釋抄 2.21

2.21

The previous chapter on the Dharma Gate of Non-Duality banished both extremes to illumine the essence; this [chapter] lets both the pure and the defiled flow forth to illumine the function. What is meant by both? A transformed bodhisattva of the Sahā world goes to that Sarvagandhasugandhā realm to request food in order to transform the defiled land; this is the teaching of the pure land flowing forth to transform the defiled land. Nine million bodhisattvas descend to the Sahā world to request the Dharma gate of the exhaustible and inexhaustible liberations, taking it back to [the realm of] Gandhatoshitā (Xiangji) to contemplate the Tathāgata; this is the teaching of the defiled land traveling to that pure realm. Although the great beings above have broadly explained that defilement and purity are non-dual, those who are deluded have not yet been able to have deep faith. Therefore, herein he broadly relies on the differences among pure lands to make clear that the principle-essence is non-dual. Furthermore, the Buddha Land chapter above stated that in accordance with the subjugation of sentient beings, the purity or defilement of a Buddha land is grasped; thus concrete matters were manifested to verify it. Now, by investigating the traces of disparate responses, one is joined with the principle of non-duality. Furthermore, previously he rebuked Kāśyapa, saying: 'Offering a single meal to all is offering to the Buddhas'; but this matter had not yet been witnessed, so how could the deluded not have doubt? Therefore, herein he shows a single bowl of food being sufficient for the entire assembly. Moreover, in the section on Subhūti: 'One who is equal with respect to dharmas is also equal with respect to food; one who is equal with respect to food is also equal with respect to dharmas.' The listeners were all in doubt: the Dharma brings about understanding that awakens to the Way, whereas food has no share in tallying with reality—why then say they are equal? This clarifies that both the Dharma and food attain the Way. How could this inconceivable matter be measured by the two vehicles? Furthermore, because the empty room previously eliminated existence, this contemplation of food immediately bestows the inconceivable Dharma-food. Regarding the 'eight liberations': they are the food of dhyāna joy. Would Śāriputra, practicing and receiving it, listen to the Dharma by taking mixed morsel-food of the desire realm? Regarding the 'unprecedented food': eating the food and attaining the Way is itself the Dharma, and the Dharma is itself the food; this is the inconceivable food of the Buddha-work of great compassion and supreme transformation. (Sahā is sometimes called Suohe; here it is translated as the 'Endurance Realm'. The Karuṇāpuṇḍarīka Sūtra says that sentient beings in this land endure the three poisons; it is also called 'mixed evils' or 'mixed assembly', meaning the confluence of mixed evils.) Regarding 'the four seas may dry up, etc.': because of the merit of the dragons and fish of the four seas, there is the possibility of exhaustion; but because of the merit of the Fragrant-Food Tathāgata, it is inexhaustible. Regarding 'the remainder of what has been eaten through inexhaustible morality and concentration': this explains that when the Buddha cultivated the cause of giving, he cultivated with an unlimited mind; hence the result he now induces is also unlimited. Regarding 'the flavor of the treasury of all virtues': it means awakening to the principle through fragrance. The middle way and true mark are fully endowed with the myriad practices, hence he attains this samādhi, in which no virtue is lacking. This is what the sūtra calls the King of Samādhis, the Samādhi of the Three Truths, and so on; they are merely different names. The sūtra also says: 'Although prajñā is empty, a single mind is fully endowed with the myriad practices.' Furthermore, the Mahā[parinirvāṇa] Sūtra says: 'The diamond jewel treasury has nothing deficient or diminished.' These are all different names for this samādhi. Then, although conditions differ regarding the Dharma-food, the awakening to principle does not change with respect to suchness; thus, although it is the fragrance of a pure realm, awakening to the perfect middle way is also taken as the samādhi. Regarding 'this is the retribution for killing': there are three kinds of retribution. The verse of the treatise says: 'All are able to bring about vipāka, / vipāka (falling into the three evil destinies, ripening at a different time), / niṣyanda, and adhipati fruits (niṣyanda retribution and adhipati retribution). / This causes others to suffer (bringing about vipāka) / because of terminating life and causing destruction (terminating life brings about niṣyanda; destruction brings about adhipati).' Furthermore, the vipāka of the ten unwholesome deeds similarly brings about the three evil retributions, while the niṣyanda and adhipati differ. The verse says: 'White rice has no luster or substance; / wealth is lacking and one often meets with frost. / Impure dust flows and defiles; / deceptive speech smells foul, not fragrant. / Eyes distorted, all is dark and crooked; / malicious sounds are like thickets of thorns. / Lacking majesty, times change and shift; / when greed surges, fruit is not sweet. / When anger increases, taste is bitter and acrid; / when delusion increases, fruit is meager and dies out.' Regarding 'more than cultivating for hundreds of thousands of kalpas in that land': in the Sahā world, those who covet good are few, and the great beings' small practice of giving brings boundless benefit; for this reason, other pure lands cannot compare to it. Furthermore, sentient beings in the Sahā world have dull roots and heavy delusions; if not for deep compassion and great forbearance, how could they successfully deliver all living beings? This is being able to practice what is difficult to practice and being able to transform what is difficult to transform; therefore, the benefit of a single lifetime exceeds hundreds of thousands of kalpas. (Furthermore, in terms of self-benefit, the defiled land is inferior to the pure land; in terms of benefiting others in the defiled land, the pure land is inferior to the defiled land.)