維摩經略疏 2.111

2.111

「寶積當知」下，二、正答寶積問佛土因。文為二：一橫歷諸行修因、二竪窮心源修因。橫廣竪深，互相涉入、不得相離，但言不疊書，故前後說耳。《法華》云「如來知見廣大深遠」，合蓋現土廣長之相正表此也。橫竪經文，須更帖釋令高廣義成。今先橫明修淨土因有十七法門。文為三：初三科約三心，次六科約自行，後八科約化他。初三心即為四意：一別明、二通明、三觀心、四釋經。一、別明淨土行者，即三種菩提心。一觀四諦名為直心，二觀因緣名為深心，三發四弘名大乘心。初直心者，觀四諦理，即三三昧離邪見曲，名直心也。故《大論》云「是心無始，常曲不端，若得三昧心即端直。」今明聲聞修三三昧，緣四真諦，能發無漏，斷諸邪見，名調直定。深心者，即觀十二因緣，緣覺智慧深於聲聞，以觀因緣之智能侵除習氣。

From “Ratnakūṭa, you should know” downwards is the second part: directly answering Ratnakūṭa's question regarding the causes of a buddha-land. The text has two parts: first, cultivating the causes horizontally across various practices; second, cultivating the causes vertically to exhaust the source of the mind. The horizontal is broad and the vertical is deep; they interpenetrate and cannot be separated, but because words cannot be written simultaneously, they are stated successively. The Lotus [Sūtra] says, “The Tathāgata’s vision and knowledge are vast, great, deep, and far-reaching”; the joining of the parasols displaying the broad and long appearance of the lands precisely expresses this. The horizontal and vertical scriptural passages must be further explained in detail to establish the meaning of height and breadth. Now we first horizontally clarify the cultivation of the causes of a pure land, which has seventeen dharma gates. The text has three parts: first, three headings regarding the three minds; next, six headings regarding one's own practice; last, eight headings regarding transforming others. The first, the three minds, has four points: first, explaining them separately; second, explaining them collectively; third, contemplation of mind; fourth, interpreting the sūtra text. First, explaining the pure land practices separately: these are the three kinds of bodhicitta. First, contemplating the four truths is called the straightforward mind; second, contemplating causes and conditions is called the profound mind; third, giving rise to the four universal vows is called the Mahāyāna mind. As for the first, the straightforward mind: contemplating the principle of the four truths constitutes the three samādhis and frees one from the crookedness of false views; this is called the straightforward mind. Hence the Dàzhìdù lùn says, “This mind has from beginningless time always been crooked and not straight; if one attains samādhi, the mind becomes upright and straight.” Here we clarify that the śrāvakas cultivate the three samādhis, take the four noble truths as their object, and are able to give rise to the outflow-free and sever all false views; this is called adjusted and straightforward concentration. The profound mind is contemplating the twelve links of dependent origination; the wisdom of pratyekabuddhas is deeper than that of śrāvakas, for with the wisdom of contemplating causes and conditions they can encroach upon and eliminate habit energy.