維摩經略疏 1.31

1.31

三、明修佛國因者，此經非但約正報果明依報國，亦約正因明於依因。依因者即佛國因，故佛答寶積橫約十七正因以明依因，竪約十三正因以明依因。國既有四，須明四因。一往明四教菩薩願行之因感四佛果，依因感於四土。子細窮覈非無小妨，今還約四義分別：一者菩薩修三權一實願行之因成就眾生，若四種眾生未斷界內緣集、若斷未盡，菩薩界內成佛之時，四種眾生來生同居之土，修於四種願行之因。二者菩薩修於權實四行成四眾生，四種眾生方便觀成界內結盡，菩薩於有餘土成佛之時，四種眾生同生其國，修於別圓兩教之因。三者菩薩修於別圓教願行之因，成就二種眾生，二種眾生能斷無明，菩薩報國成佛之時，別圓眾生成於實相無漏之因，來生其國，同修圓因。四者修於圓斷願行之因，因極果滿成妙覺位居常寂光，稟圓眾生若修圓因願行圓極，亦栖寂光。十方諸佛湛若虛空無有增減，為成眾生起四土因，引四眾生同栖佛國，修願行因成菩提果，同居寂光盡未來際。如《法華．壽量品》之所明也。

Third, explaining the causes for cultivating a buddha-land: This sūtra not only explains the land of circumstantial reward in terms of the fruition of primary reward, but also explains circumstantial causes in terms of primary causes. Circumstantial causes are precisely the causes for a buddha-land; hence, in answering Ratnakūṭa, the Buddha explained circumstantial causes horizontally in terms of seventeen primary causes, and vertically in terms of thirteen primary causes. Since lands are fourfold, four causes must be explained. At first glance, it is explained that the causes of the vows and practices of the bodhisattvas of the four teachings evoke the four fruits of Buddhahood, and circumstantial causes evoke the four lands. If one investigates closely in detail, there is not without slight difficulty; now we still distinguish them according to four meanings: First, bodhisattvas cultivate the causes of vows and practices of the three provisional and one real [teachings] to mature sentient beings. If the four kinds of sentient beings have not severed, or have not completely severed, the conditioning-originated accumulations within the realms, when the bodhisattvas attain Buddhahood within the realms, the four kinds of sentient beings come to be born in the land of common residence, cultivating the four kinds of causes of vows and practices. Second, bodhisattvas cultivate the four practices, both provisional and real, to mature the four [kinds of] sentient beings. When the four kinds of sentient beings complete the expedient contemplation and exhaust defilements within the realms, when the bodhisattvas attain Buddhahood in the land with remainder, the four kinds of sentient beings are reborn together in that land, cultivating the causes of both the separate and perfect teachings. Third, bodhisattvas cultivate the causes of vows and practices of the separate and perfect teachings to mature two kinds of sentient beings. When these two kinds of sentient beings are able to sever fundamental ignorance, and the bodhisattvas attain Buddhahood in the retribution land, the sentient beings of the separate and perfect [teachings] complete the untainted cause of true reality and come to be born in that land, cultivating the perfect cause together. Fourth, one cultivates the cause of vows and practices of perfect severance; when the cause is culminated and the fruit fulfilled, one attains the stage of marvelous enlightenment and abides in [the Land of] Eternal Silent Light. Sentient beings endowed with the perfect [capacity], if they cultivate the perfect cause and their vows and practices reach perfect culmination, also dwell in Silent Light. The buddhas of the ten directions are as tranquil and clear as empty space, without increase or decrease; in order to mature sentient beings, they give rise to the causes of the four lands, leading the four [kinds of] sentient beings to dwell together in the buddha-lands, cultivating the causes of vows and practices to achieve the fruit of bodhi, abiding together in Silent Light to the utmost limits of future time. This is as explained in the 'Lifespan' chapter of the Lotus Sūtra.