維摩經略疏 2.118

2.118

「深心至其國」，二、釋因緣辨深心義。約餘法門非為不得，亦何離十二因緣也。深心亦五：一事中深心，即修世間福也。四種約觀十二因緣以明深心，下智觀生滅、中觀無生、上觀無量、上上觀無作，三權一實。菩薩了知非權非實而權而實，雙修深心成就眾生淨佛國土，慈悲誓願一切普熏讚歎隨喜，上上成就具足真應二身，八相成道。隨四眾生應以佛身得度，四土成佛之時，是諸深心有緣之類皆來生其國，隨其所修若事若理而為說法。分別諸義，類直心可解。言「具足功德」者，緣覺深心修福德故。《法華》云「若人有福曾供養佛，志求勝法，為說緣覺。」即是此義。但具有二種：一橫具深心，淨同居土，名具功德來生其國。二竪具深心，窮因緣之源，所有功德於三土具足，即是竪具餘類直心。

From “The profound mind” down to “his land” is the second part: explaining causes and conditions to distinguish the meaning of the profound mind. Taking other dharma gates is not impermissible, but how could it be separated from the twelve links of dependent origination? The profound mind is also fivefold: first, the profound mind in phenomena, which is cultivating worldly merit. The four kinds explain the profound mind in terms of contemplating the twelve links of dependent origination: inferior wisdom contemplates arising and ceasing, middling wisdom contemplates non-arising, superior wisdom contemplates the immeasurable, and supreme wisdom contemplates the unconditioned—three provisional and one real. The bodhisattva completely understands that it is neither provisional nor real, yet both provisional and real; simultaneously cultivating the profound mind, he brings sentient beings to completion and purifies the buddha-land, universally perfuming everything with compassionate vows, praising and rejoicing, supremely completing and fully possessing the two bodies of true and response, accomplishing the path through the eight aspects. Accordant with the four types of sentient beings who should be saved by a buddha body, when buddhahood is attained in the four lands, all these categories of beings with affinities for the profound mind come to be born in that land, and according to what they have cultivated—whether phenomenal or principle—he preaches the Dharma for them. Distinguishing the various meanings can be understood by analogy with the straightforward mind. As for the statement “endowed with merit”: this is because the profound mind of the pratyekabuddha cultivates merit and virtue. The Lotus [Sūtra] says, “If there are people endowed with merit who have formerly made offerings to buddhas, and aspire to seek the superior dharma, for them he preaches [the path of] pratyekabuddhas”; this is precisely this meaning. However, it completely possesses two aspects: first, horizontally possessing the profound mind, purifying the land of common abode, which is called being endowed with merit and coming to be born in that land; second, vertically possessing the profound mind, exhausting the source of causes and conditions, so that all merit is fully possessed across the three lands; this is vertically possessing it, and the rest is analogous to the straightforward mind.