維摩義記 1.47

1.47

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.