維摩義記 1.54

1.54

上明行體，下明行修次第成義。於中初別、後總結勸。別中初言「如是寶積」，總以告發。如下所說其事實是，故曰如是。「隨其直心」，是種性心。種性已上心無邪偽，故名為直。「則能發行」，是解行心。解行發求出世間行，故名發行。「隨其發行」，因前起後。「得深心」者，初地心也。初地已上信樂慇至，故曰深心。「隨其深心則意調伏」，是二地行。第二地中持戒離過，名為調伏。故彼二地十直心中，宣說軟心、調伏心矣。「隨其調伏則如說行」，是三地行。依聞修宣，名如說行。故三地云如說行者乃得佛法，不可但以口言得淨入諸禪等。「隨如說行則能迴向」，是其四五六地行。修習順忍趣向無生，故曰迴向。「隨其迴向則有方便」，是七地。修習十方便慧，名為方便。「隨其方便則成生」者，還是七地發起勝行，亦可七地修無量種化眾生德，名成眾生。「隨成眾生則佛土淨」，是八地行。八地修習淨佛國土，名佛土淨。「隨佛土淨則說法淨」，是九地行。九地辯才為人說法，名說法淨。「隨說法淨則智慧淨」，是十地行。十地成就智波羅蜜，名智慧淨。「隨智慧淨則心淨」者，金剛心淨。隨其心淨，因前起後，則一切功德淨、佛果淨也，由金剛心得佛一切淨功德矣，淨土之果即是一切德淨所攝。上來別論。下總結勸。前諸句中據後以勸，餘略不論。言「是故」者，是前心淨，得佛一切功德淨土故。「若菩薩欲得淨土當淨其心」者，舉果勸因。「隨其心淨則佛土淨」，明因得果。有人宣說心淨在果。當應不然，下文宣說「為菩薩時意豈不淨」，意猶是心，明不在果。上來正顯淨土因果。

The above explains the essence of practice; the following explains the progressive realization of practice and cultivation. Within this, it first treats them individually and then concludes with an overall exhortation. In the individual section, it first says, "Thus, Ratnakūṭa..."—this addresses him in general. What is explained below is truly so, hence it says "thus." "According to his straightforward mind" refers to the mind in the [gotra] lineage. From the gotra lineage upward, the mind is free from crookedness and falsehood, hence it is called "straightforward." "Then he can launch practice" refers to the mind of resolving practice (adhimukti-caryā). With understanding and practice, one launches the pursuit of supramundane practice, hence it is called "launching practice." "According to his launching of practice" arises from the preceding to lead to what follows. "Attaining the profound mind" refers to the mind of the first bhūmi. From the first bhūmi upward, faith and aspiration are earnest and deep, hence it is called "profound mind." "According to his profound mind, his intent is subdued" is the practice of the second bhūmi. In the second bhūmi, keeping precepts and leaving faults behind is called "subdued." Therefore, among the ten straightforward minds in that second bhūmi, a pliant mind and a subdued mind are explained. "According to his being subdued, he acts in accordance with what has been taught" is the practice of the third bhūmi. Cultivating and expounding in accordance with what has been heard is called "acting in accordance with what has been taught." Thus the third bhūmi says that only by acting in accordance with what has been taught does one attain the Buddhadharma; one cannot attain purity and enter the dhyānas solely through verbal speech. "According to his acting in accordance with what has been taught, he can dedicate" is the practice of the fourth, fifth, and sixth bhūmis. Cultivating compliance-forbearance (anulomikā-kṣānti) and turning toward the unarisen is therefore called "dedication." "According to his dedication, there are skillful means (upāya)" is the seventh bhūmi. Cultivating the ten kinds of wisdom in skillful means is called "skillful means." "According to his skillful means, he matures sentient beings" is still the seventh bhūmi generating superior practice; alternatively, in the seventh bhūmi one cultivates immeasurable virtues of transforming sentient beings, which is called "maturing sentient beings." "According to his maturing of sentient beings, the Buddha-land is purified" is the practice of the eighth bhūmi. In the eighth bhūmi, cultivating the purification of the Buddha-land is called "the Buddha-land is purified." "According to the Buddha-land being purified, his expounding of the Dharma is purified" is the practice of the ninth bhūmi. In the ninth bhūmi, using eloquence to expound the Dharma for others is called "his expounding of the Dharma is purified." "According to his expounding of the Dharma being purified, his wisdom is purified" is the practice of the tenth bhūmi. In the tenth bhūmi, one perfects the wisdom pāramitā (jñāna-pāramitā), which is called "his wisdom is purified." "According to his wisdom being purified, his mind is purified" refers to the purity of the vajra mind. According to his mind being purified, arising from the preceding to lead to what follows, all virtues are purified and the Buddha-fruit is purified; by means of the vajra mind, one attains all pure virtues of a Buddha, and the fruit of the pure land is subsumed under the purity of all virtues. The above treats them individually. Below is the overall concluding exhortation. Among the preceding lines, it makes the exhortation based on the final one, while omitting the rest. The words "therefore" mean: because of the aforementioned purity of mind, one attains the pure land of all the Buddha's virtues. "If a bodhisattva wishes to attain a pure land, he should purify his mind" raises the fruit to exhort regarding the cause. "According to the purification of his mind, the Buddha-land is purified" clarifies that from the cause one attains the fruit. Some say that purity of mind belongs to the fruit. This must not be so: the text below states, "When he was a bodhisattva, could his mind not have been pure?" "Mind" (yi) is still the mind (xin), clarifying that it does not belong to the fruit. The above directly reveals the causes and fruits of the pure land.