注維摩詰經 1.448

1.448

[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.