維摩義記 1.47

1.47

自下一段唯是正宗。因寶積請，如來正顯淨土因果。於中有二：一、從初乃至「隨其心淨則佛土淨」以為初段，「爾時舍利永承佛威」下，為第二段。此兩段中總相麁分，初段偏明淨土之因，設使舉果對以顯因；後段偏明淨土之果，以實細論。初段因於寶積啟請，具明淨土因之與果；後段因於舍利疑念，拂疑顯淨以成前義。前中有四：一、寶積等啟請為由；二、如來讚歎勅聽許說；三、寶積等奉教聽受；四、佛廣為說。初中「寶積」，標列請人。「說此偈已」，結前起後。「白佛世尊」，啟告所請。「皆已發心」，申己所願。前覩如來合蓋現變顯不思議，生心願求名為發心。諸人齊發，故云皆發。發之已竟，故云已發。阿耨菩提，是外國語，此名無上正真正道。阿之言無，耨多言上，三名為正，藐之言真，三復名正，菩提稱道。期求此道，名為發心。菩提心義，後當具論。何故噵此？心為行本。明已有本，唯須修行，生後請也。「願聞得」下，正宣請辭。「願聞得佛國土清淨」，彰己所求，求聞常果。願聞得佛，求聞正果；願聞土淨，求聞依果。此求依果，約正以辨。「唯世尊說諸菩薩淨土行」者，請說土因。唯是敬辭，亦是專義。專求如來說淨土行，故言唯願。前就果德彰己願聞，略不請說；此就因行唯明請說，不彰願聞。言之隱顯，道理齊通。

From here below, this entire section is strictly the main discourse. Occasioned by Ratnakūṭa's request, the Tathāgata directly reveals the causes and fruits of the pure land. Within this there are two parts: first, from the beginning up to 'in accordance with the purity of their minds, the Buddha-land is pure' forms the first part; from 'At that time, Śāriputra, receiving the Buddha's awe-inspiring power' below forms the second part. Coarsely distinguishing the general characteristics between these two parts, the first part primarily clarifies the causes of the pure land, and even if it adduces the fruit, it contrasts it to reveal the cause; the second part primarily clarifies the fruit of the pure land. When discussed in precise detail: the first part, occasioned by Ratnakūṭa's petition, fully clarifies both the cause and fruit of the pure land; the second part, occasioned by Śāriputra's doubting thought, dispels the doubt and reveals the purity in order to establish the preceding meaning. In the former part there are four divisions: 1. the petition of Ratnakūṭa and the others as the occasion; 2. the Tathāgata praising them, enjoining them to listen, and granting permission to expound; 3. Ratnakūṭa and the others accepting the instruction and listening; 4. the Buddha extensively expounding for them. In the first division, 'Ratnakūṭa' designates the petitioner. 'Having spoken these verses' concludes the preceding and introduces the following. 'Addressed the Buddha, the World-Honoured One' announces his request. 'All have already aroused the mind' expresses what they themselves aspire to. Previously, seeing the Tathāgata unite the canopies and manifest transformations to reveal the inconceivable, their minds aroused an aspiration to seek it—this is termed 'arousing the mind'. Because all the people aroused it together, it says 'all aroused'. Because the arousing was already completed, it says 'already aroused'. Anuttarabodhi is a foreign word; here it is called the 'unexcelled, correct, true, and upright path'. 'A' means without; 'nuttara' means excelled; 'sam' is called correct; 'myak' means true; 'sam' again is called correct; 'bodhi' is termed the path. Aspiring to seek this path is termed 'arousing the mind'. The meaning of the mind of bodhi (bodhicitta) will be fully discussed later. Why is this stated? The mind is the basis of practice. Clarifying that they already possess the basis and only need to cultivate the practice gives rise to the subsequent request. From 'wish to hear about attaining' below, he directly pronounces the words of the request. 'We wish to hear about attaining the purity of the Buddha's country' displays what they themselves seek: seeking to hear of the eternal fruit. Wishing to hear of attaining Buddhahood is seeking to hear of the principal fruit; wishing to hear of the purity of the land is seeking to hear of the dependent fruit. This seeking of the dependent fruit is discerned in relation to the principal fruit. 'May the World-Honoured One speak of the pure land practices of the bodhisattvas' requests the exposition of the cause of the land. 'May' (唯) is a respectful word, and also has the sense of exclusivity. Exclusively seeking the Tathāgata to expound the pure land practices, he therefore says 'we only wish' (唯願). Earlier, in relation to the virtue of the fruit, he displayed their own wish to hear, omitting the request for exposition; here, in relation to causal practice, he solely clarifies the request for exposition, not displaying the wish to hear. Whether the words are concealed or explicit, their principle is entirely consistent.