維摩經略疏 2.136

2.136

「如是寶積」下，二、竪明修淨土行。有十三番相資成淨土因也。上從直心、橫約十七行，今還從直心竪明從淺至深。將竪約橫，無有一法而不竪修，將橫約竪亦如是，具說如前。一一諸行至金剛心，心淨則佛土淨也。此為三：一約教、二觀心、三帖文。一、約教者，三藏不明淨佛國土。何者？聲聞經中無十方佛，豈論諸國修淨土行？若言有者，成身子疑。既無此教，則無行無人，何須論也。通別兩教須汎論之，今為三意：一、約通十地直心對見地。前未發真名為邪曲，登地見理離諸曲見故名直心，因此直心進入二地，二地能遍行此十七句故名發行，由發行入三地。三地解行俱進故名深心，以深心故得入四地。四地能事理俱行，則自調調他名為調伏，以調伏故得入五地。五地既事理調伏能如說行，得入六地。六地能於一切善法迴向佛果、用施眾生，以迴向故即入七地。七地即有方便，能修自行化他，得入八地。八地能道觀雙流，亦能處處教化調伏眾生，眾生既調佛土即淨，佛土既淨得入九地。九地能說法淨，說法淨即智慧淨，九地具四十辨才名智慧地，因智慧淨得入十地。十地即心淨故一切功德淨。始自直心訖于結句言「欲得淨土當淨其心，心淨則佛土淨。」借此十地對成通教，竪明相資淨土行也。二、約別教對十地者，仍有兩意：一從初地能見佛性，即破無明離二邊曲，名為真心。從二地至十地，類通可知，但見偏圓以為異耳。次依《仁王》十四般若以消相資竪義。彼經取三十心共來對三般若，若爾直心即對十住。何者？入理般若名為住，雖未見圓，生相似解，名為直心。發行對十行，十行正是修行之義。深心對十迴向，能迴事入理，令解行俱深。調伏對初地，初地發真，道觀雙流，得名調伏。從二地乃至十地，次第對句。等覺對後句，心淨則佛土淨也。故含地前後取等覺。依十四般若竪對諸句，其數整足。雖語有不稱諸地名者，若欲解釋，無往不通。三、約圓教者，依前歷別，義猶有餘，何容初地止是調伏，無餘功德？若具足有，則不但受調伏一名；若是分有，何得調伏獨當其稱？當知猶是未圓之教。今以十句皆對圓位以辨竪深，用明橫廣則皆在初住已自具足。何以故？銅輪見理已破無明，豈非直心？具足萬行，豈非發行？念念流入，豈非深心？五住圓除，豈非調伏？解行相扶，豈非如說行？萬行流入，豈非迴向？權實具足，豈非方便？得普現色身，豈非成就眾生？若染淨土成道，四教眾生來生其國，豈非淨佛國土？一音演說，四辨赴機，豈非說法之淨？寂照之智不謀而說，豈非智慧淨？實相真心猶如虛空，豈非心淨？一心萬行具足福慧，豈非功德淨？正報既淨，依報亦爾。同於諸佛見法性理，居因陀羅網，分入寂光，豈非佛土淨也。當知初住心中，竪深窮於心源，此十四句及無量句磬無不盡。故初阿字門具四十一字，四十一字亦具初門。當知竪論則窮徹後際，橫說並備眾門。發心正行，傍化二土、成就眾生，悉備初心中也。故《大品》云「初發心時便成正覺」，《華嚴》云「得如來一身無量身」。初位既橫竪諸句淨佛國土，餘位亦然，如前引《大經》十五日月喻也。次約觀心竪釋十三番相資修淨土因者，一心三觀觀於法性，即是直心。此一念心具前十七之行，即是隨其直心則能發行。事理相資，即能進入甚深法界。以深心故，事理不善意得調伏，以意調故有所說法、能如說行、迴己所行遍施一切，既能迴施即令眾生斷惡修善，以修善故即淨佛土，佛土淨故即境界淨，境界淨故即說法淨，說法淨故內心智慧轉得明淨，智慧淨故則一切功德皆悉清淨。此等皆是觀心清淨則佛土淨也。故云「欲淨佛土當淨其心，隨其心淨則佛土淨。」是則竪修一十三句，宛然具在觀心之內，名觀行即也。故《法華》云「當知是人已趣道場，近三菩提，坐道樹下。」若功行純熟，諸佛冥加，即入相似。從相似進入銅輪，分證真實，即於二土自行化他與物結緣。應以佛身而得度者，即現佛身為說漸頓不定祕密法門，教化調伏入慧起根而取佛土。若不如此，初住何緣八相成道？一往雖云觀心實是真淨佛土義也。此是了義，若離此者多是執文隨語生見。復次非別無以表竪、非圓無以表橫，譬如非日無以成月、非月無以數日，日月相須能成一歲乃至成多。今橫竪相須、高廣義顯，非竪非橫而竪而橫，如世伊字首羅三目。當知淨土之義依三德祕密藏而有，若三身三德此就正報，三土四土即就依報。依正相成，其義可解。

From "In this way, Ratnakūṭa" downward is, secondly, vertical explanation of cultivating the practices of the pure land. There are thirteen iterations mutually assisting one another to accomplish the cause of the pure land. Above, beginning from the straightforward mind, seventeen practices were treated horizontally; now, returning again to the straightforward mind, they are explained vertically from shallow to deep. Bringing the vertical into the horizontal, there is not a single dharma that is not cultivated vertically; bringing the horizontal into the vertical is also like this, as fully explained before. Each and every practice reaches the vajra mind: when the mind is pure, the buddha-land is pure. This has three parts: first, in terms of the teachings; second, contemplation of mind; third, applying them to the text. First, in terms of the teachings: the Tripiṭaka does not explain the purification of buddha-lands. Why? In the śrāvaka sūtras there are no buddhas of the ten directions; how could they discuss the cultivation of pure land practices across various lands? If one were to say they existed, that would substantiate Śāriputra's doubt. Since this teaching does not exist [there], there is neither practice nor person [for it]; why should it be discussed? In both the shared and distinct teachings, it must be discussed generally; here there are three senses: First, in terms of the shared [teaching's] ten stages, the straightforward mind corresponds to the stage of seeing. Prior to this, not having generated the true [insight] is called crooked; upon ascending to this stage and seeing the principle, one is free from all crooked views, hence it is called the straightforward mind. Due to this straightforward mind, one enters the second stage; the second stage can universally practice these seventeen phrases, hence it is called generating practice; through generating practice, one enters the third stage. In the third stage, understanding and practice both advance, hence it is called the profound mind; by virtue of the profound mind, one attains entry into the fourth stage. The fourth stage can practice both phenomenon and principle, thus subduing oneself and subduing others, which is called subduing; through subduing, one attains entry into the fifth stage. In the fifth stage, having subdued both phenomenon and principle, one can practice as spoken, and attains entry into the sixth stage. In the sixth stage, one can dedicate all wholesome dharmas toward the fruit of Buddhahood and bestow them upon sentient beings; by virtue of dedication, one immediately enters the seventh stage. In the seventh stage, one possesses expedient means and can cultivate personal practice and transform others, attaining entry into the eighth stage. In the eighth stage, the path and contemplation flow together in parallel, and one can also teach, transform, and subdue sentient beings in all places; when sentient beings are subdued, the buddha-land is purified; when the buddha-land is purified, one attains entry into the ninth stage. In the ninth stage, one's preaching of the Dharma is pure; pure preaching of the Dharma is pure wisdom; the ninth stage possesses the forty types of eloquence and is called the stage of wisdom; through pure wisdom, one attains entry into the tenth stage. In the tenth stage, because the mind is pure, all merits are pure. Beginning from the straightforward mind and culminating in the concluding phrase: "If one wishes to attain a pure land, one should purify one's mind; as the mind is purified, the buddha-land is purified." Borrowing these ten stages to correlate with the shared teaching vertically explains the mutually assisting practices of the pure land. Second, regarding the correlation with the ten stages in the distinct teaching, there are still two senses: First, from the first stage one can see the Buddha-nature, which breaks through ignorance and leaves behind the crookedness of the two extremes; this is called the true mind. From the second stage to the tenth stage, it can be known by analogy with the shared [teaching], differing only in the perception of the biased versus the perfect. Next, relying on the fourteen prajñās of the Benevolent Kings [Sūtra] to interpret the vertical meaning of mutual assistance: That sūtra takes the thirty minds together to correlate with the three prajñās. If so, then the straightforward mind corresponds to the ten abodes. Why? Prajñā that enters the principle is called an abode; although one has not yet seen the perfect, generating an understanding of resemblance is called the straightforward mind. Generating practice corresponds to the ten practices; the ten practices are precisely the meaning of cultivation. The profound mind corresponds to the ten dedications; it can direct phenomena into principle, causing understanding and practice both to deepen. Subduing corresponds to the first stage; in the first stage one generates the true [insight], the path and contemplation flow together in parallel, and it receives the name of subduing. From the second stage through the tenth stage, they correspond to the phrases in succession. Equal enlightenment corresponds to the final phrase: "When the mind is pure, the buddha-land is purified." Therefore, encompassing the stages before and after takes in equal enlightenment. Vertically correlating the phrases according to the fourteen prajñās, the number is complete. Although some of the expressions do not match the names of the stages, if one wishes to explain them, there is nowhere they do not penetrate. Third, in terms of the perfect teaching: Relying on the preceding successive distinctions, the meaning still leaves something to be desired. How could the first stage merely be subduing and lack the remaining merits? If it possesses them completely, it should not receive only the single name of subduing; if it possesses them partially, how could subduing alone assume that designation? One should know that these are still not the perfect teaching. Now, all ten phrases are correlated with the ranks of the perfect teaching to distinguish vertical depth, while to illuminate horizontal breadth, they are all already fully present in the first abode. Why? When the copper wheel sees the principle, it has already broken through ignorance; how could this not be the straightforward mind? Being complete with the myriad practices, how could this not be generating practice? Entering moment by moment into the flow, how could this not be the profound mind? Completely eradicating the five entrenchments, how could this not be subduing? Understanding and practice supporting each other, how could this not be practicing as spoken? The myriad practices flowing into it, how could this not be dedication? Complete with the provisional and real, how could this not be expedient means? Attaining the universal manifestation of physical forms, how could this not be maturing sentient beings? If, having attained the Way in defiled and pure lands, sentient beings of the four teachings come to be born in that land, how could this not be purifying the buddha-land? Expounding with a single voice and responding to capacities with the four eloquences, how could this not be the purity of preaching the Dharma? The wisdom of quiescent illumination preaching without premeditation, how could this not be pure wisdom? The true mind of true reality being like empty space, how could this not be a pure mind? The myriad practices of the single mind being complete with merit and wisdom, how could this not be pure merit? When the primary retribution is pure, the dependent retribution is likewise so. Seeing the principle of the Dharma-nature equally with all buddhas, dwelling in Indra's net, and partially entering the Quiescent Light, how could this not be the purification of the buddha-land? One should know that within the mind of the first abode, vertical depth reaches to the source of the mind; these fourteen phrases and countless phrases are completely exhausted without exception. Thus the initial letter-door 'a' contains the forty-one letters, and the forty-one letters also contain the initial door. One should know that discussed vertically, it penetrates thoroughly to the final limit; stated horizontally, it fully possesses all doors simultaneously. Generating the aspiration, correct practice, laterally transforming the two lands, and maturing sentient beings are all fully present within the initial mind. Thus the Dàpǐn states: "At the moment of first generating the aspiration, one immediately attains correct enlightenment"; the Avataṃsaka states: "One attains the single body and immeasurable bodies of the Tathāgata." Since the initial rank purifies the buddha-land horizontally and vertically across all phrases, the remaining ranks are also like this, as in the simile of the moon on the fifteenth day cited earlier from the Mahāparinirvāṇa Sūtra. Next, regarding vertically explaining the cultivation of the causes of the pure land through the thirteen iterations of mutual assistance in terms of the contemplation of mind: The threefold contemplation in a single mind contemplating the Dharma-nature is precisely the straightforward mind. This single thought-moment of mind being complete with the preceding seventeen practices is precisely that according to one's straightforward mind, one is able to generate practice. Phenomenon and principle mutually assisting, one is then able to enter the profound Dharma realm. By virtue of the profound mind, the unwholesome intentions of phenomenon and principle are subdued; because the intention is subdued, whatever Dharma is preached, one is able to practice as spoken; dedicating what one has practiced, one bestows it universally upon all; having dedicated and bestowed it, one causes sentient beings to sever evil and cultivate good; because they cultivate good, the buddha-land is purified; because the buddha-land is purified, the objective realm is purified; because the objective realm is purified, the preaching of the Dharma is pure; because the preaching of the Dharma is pure, the wisdom of the inner mind becomes increasingly luminous and pure; because wisdom is pure, all merits are completely pure. All of these mean that when the contemplation of mind is pure, the buddha-land is pure. Therefore it is said: "If one wishes to purify the buddha-land, one should purify one's mind; as the mind is purified, the buddha-land is purified." Thus, vertically cultivating the thirteen phrases is clearly and fully present within the contemplation of mind; this is called the stage of practice according to contemplation. Therefore the Lotus Sūtra states: "One should know that this person has already proceeded to the place of practice, drawn near to sambodhi, and sits beneath the tree of the Way." If one's gongfu and practice mature and are secretly aided by all buddhas, one enters resemblance. Progressing from resemblance into the copper wheel, partially realizing the true, one then engages in personal practice and transforming others in the two lands, tying affinities with living beings. To those who should be saved by a buddha body, one immediately manifests a buddha body and expounds the gradual, sudden, indeterminate, and esoteric Dharma-doors for them, teaching, transforming, and subduing them so that they enter wisdom, give rise to faculties, and thereby take hold of the buddha-land. If it were not like this, on what account would the first abode achieve the eight aspects of attaining the Way? Although stated cursorily as contemplation of mind, this is indeed the true meaning of purifying the buddha-land. This is the definitive meaning; if one departs from this, one mostly clings to the text, follows the words, and generates views. Furthermore, without the distinct, there is nothing to express the vertical; without the perfect, there is nothing to express the horizontal. For example, without days there is nothing to form a month, and without months there is nothing to count days; days and months relying on each other can form a year or even many. Now, the horizontal and vertical relying on each other, the meaning of height and breadth is revealed: neither vertical nor horizontal, yet both vertical and horizontal, like the three dots of the character *i* or the three eyes of Maheśvara in the world. One should know that the meaning of the pure land exists in dependence on the secret treasury of the three virtues. The three bodies and three virtues pertain to the primary retribution; the three lands and four lands pertain to the dependent retribution. The primary and dependent mutually completing each other, the meaning can be understood.