注維摩詰經 1.360

1.360

什曰：修淨國時，逆觀眾生來世之心，於未來世中應見何國而得解脫，先於來劫位國優劣，然後與眾生共攝三因以成其國，使彼來生。言攝，攝先所期者也，此言佛慧。下云菩薩根，明將來受化有淺深也。肇曰：眾生自有見淨好慕而進修者，亦有見穢惡厭而進修者。所好殊方，略言之耳。所因雖異，然其入佛慧一也，故隨其所應而取佛土焉。生曰：隨化雖已從解，容濫其疆，故復宜明。如或有濫，則同彼惑，必不能統成之矣。

[Kumāra]jīva says: When cultivating the pure land, he contemplates in advance the minds of sentient beings in future lives: in future kalpas, through seeing which land they ought to attain liberation. He first determines the superiority or inferiority of the land for future kalpas, and then together with sentient beings gathers the three causes to form that land, causing them to be born there in the future. Speaking of 'gathering', it gathers what was previously anticipated. Here it speaks of the Buddha's wisdom; below it mentions the bodhisattva's faculties, clarifying that their receiving transformation in the future has shallowness and depth. [Seng]zhao says: Among sentient beings, there are naturally those who, seeing purity, admire it and advance in cultivation; there are also those who, seeing defilement and evil, feel revulsion and advance in cultivation. Their preferences are in disparate directions; this is stated briefly. Although what they rely on differs, their entering the Buddha's wisdom is one; therefore, he acquires the buddha-land in accordance with what is appropriate for them. [Dao]sheng says: Although according with transformation already follows from understanding, it could improperly encroach upon their territory, so it is appropriate to clarify it again. If there were improper encroachment, then it would be identical to their delusion, and he certainly could not govern and bring them to fruition.