注維摩詰經 1.448

1.448

什曰：直心以誠，心信佛法也。信心既立則能發行眾善，眾善既積其心轉深，轉深則不隨眾惡，棄惡從善是名調伏。心既調伏則遇善斯行，遇善斯行則難行能行，難行能行故能如所說行。如所說行則萬善兼具，萬善兼具故能迴向佛道，向而彌進是方便力也。方便大要有三：一善於自行而不取相、二不取證、三善化眾生，具此三已則能成就眾生。成就眾生則三因具足，三因具足則得淨土。土既清淨則眾生純淨，眾生純淨則不說雜教，故言說清淨。受法則具下三淨，具下三淨則與化主同德，故曰一切淨也。上章雖廣說淨國行，而未明行之階漸。此章明至極深廣、不可頓超、宜尋之有途、履之有序，故說發迹之始始於直心，終成之美則一切淨也。肇曰：積德不已者欲以淨心，心既淨則無德不淨。生曰：功德者，殊妙果也。本其所從，故以名之焉。

[Kumāra]jīva says: The straightforward mind consists of sincerity; with sincerity, one has faith in the Buddha's Dharma. Once faith is established, one can generate and perform the host of good deeds. Once the host of good deeds has accumulated, one's mind becomes increasingly profound. When it becomes increasingly profound, one does not follow evil deeds. Abandoning evil and following good is called 'subduing'. Once the mind is subdued, whenever one encounters good one practices it; whenever one encounters good and practices it, one can practice what is difficult to practice. Because one can practice what is difficult to practice, one can practice in accordance with what is taught. Because one practices in accordance with what is taught, the myriad good deeds are all fully possessed. Because the myriad good deeds are all fully possessed, one can dedicate them toward the Buddha Way. To direct oneself toward it and advance ever further is the power of upāya. The great essentials of upāya are threefold: first, being skilled in one's own practice without grasping at signs; second, not grasping at realization; third, being skilled in transforming sentient beings. Fully possessing these three, one can mature sentient beings. Maturing sentient beings, the three causes are complete; the three causes being complete, one attains a pure land. The land being pure, sentient beings are purely purified; sentient beings being purely purified, one does not expound mixed teachings; hence it is said, 'the expounding is purified.' Receiving the Dharma, one fully possesses the three purifications below; possessing the three purifications below, one shares the virtues of the Master of Transformation; therefore it is said, 'all are purified.' Although the preceding passage extensively explained the practices for a pure land, it did not clarify the gradual stages of practice. This passage clarifies that the ultimate reaches are deeply extensive and cannot be leaped over suddenly; one should seek them along a path and tread them in proper sequence. Therefore, it is taught that the beginning of generating manifest traces starts with the straightforward mind, while the perfection of ultimate accomplishment is that all are purified. / [Seng]zhao says: One who accumulates virtue unceasingly wishes thereby to purify the mind; once the mind is pure, there is no virtue that is not pure. / [Dao]sheng says: Merits are the distinct and wondrous fruits. Tracing back to that from which they proceed, they are therefore named thus.