維摩經略疏 10.42

10.42

第三、稱歎還本。彼菩薩聞此方便化他權實之法，歡喜解悟，敬禮辭還本土。上文初請法時慚愧悔過者，悔於化他權實未明，故懺悔除蓋，請於勝法即得開解，三種權實具足圓滿。此是他土來此得益也。若是此土悔過得益者，如身子等食香飯已，於法華中慚愧剋責自悔過咎，既其剋責，覆蓋得除，開佛知見入於佛慧，受記成道，自行化他三種權實宛然圓滿。即是此土蒙他得益也。二土雙遊垢淨不二，成就圓滿雙觀之義，究竟此在（云云）。

Third, praising and returning home. Having heard this provisional and real teaching on transforming others through skillful means, those bodhisattvas joyfully understood and awakened, and took their leave with reverent prostrations to return to their native land. When they first requested the Dharma above, their feeling of shame and remorse over errors arose from their regret that they had not yet understood the provisional and real [aspects of] transforming others; hence they repented, removed obscurations, requested the superior Dharma, and immediately attained opening and awakening, fully perfecting the three kinds of provisional and real. This is how those coming from another land obtained benefit here. If one considers those of this land who repented errors and obtained benefit, it is like Śāriputra and the others, who, after eating the fragrant rice, felt ashamed, self-reproached, and repented their own faults in the Lotus Sūtra. Once they reproached themselves, their obscurations were removed, the vision and knowledge of the Buddha were opened to them, they entered into the Buddha's wisdom, received predictions of attaining the Way, and the three kinds of provisional and real in practicing for oneself and transforming others were vividly perfected. This is how those of this land received benefit through the other. Traveling freely through both lands, defilement and purity being non-dual, the meaning of perfecting the twofold contemplation is fully consummated here (and so forth).