維摩經略疏 2.90

2.90

問：始終佛國乃是佛說，其間九品都無佛國之言，豈是扶成佛國之教？答：如〈佛國品〉明淨土義云「隨其方便則成就眾生，隨成就眾生即佛土淨。」淨名有大方便，故室外彈呵折伏、室內慰喻攝受。彈呵折伏心無垢染，慰喻攝受眾善莊嚴，是則調伏眾生豈過於此？若眾生正報清淨莊嚴，則依報國土皆嚴淨也，是故文云「隨成就眾生即佛土淨」。如此推之，淨名所說雖不彰言淨土因果，隨其所說攝伏眾生，即是扶成佛說淨土，其義宛然。

Question: Beginning and end being the buddha-lands was indeed the Buddha's preaching, but the nine chapters in between contain no words about buddha-lands at all; how can this support and complete the teaching on the buddha-lands? Answer: As the "Buddha-Land Chapter" explains the meaning of the pure land, saying: "According to his skillful means, he matures sentient beings; according to his maturing of sentient beings, the buddha-land is purified." Vimalakīrti possesses great skillful means; therefore, outside the chamber he rebuked and subdued, and inside the chamber he comforted, instructed, and gathered them in. By rebuking and subduing, the mind is free of defilement; by comforting and instructing, it is adorned with myriad goods. In that case, how could the taming of sentient beings surpass this? If the primary reward of sentient beings is pure and adorned, then the environmental reward of the land will be fully adorned and pure; therefore the text says: "According to his maturing of sentient beings, the buddha-land is purified." Deducing it thus, although what Vimalakīrti preached did not explicitly speak of the cause and fruit of the pure land, his gathering in and subduing of sentient beings in accordance with what he preached is precisely supporting and completing the Buddha's preaching of the pure land; its meaning is fully present.