維摩經略疏 4.19

4.19

七、明淨佛國土者，此十弟子用十法門莊嚴雙樹，即是成就眾生淨佛國土。至《法華經》為佛授記，後成佛時所化皆住。十種法門修枯榮因淨佛國土，成佛之時如是眾生各生其國。若齊此教，只是呵嘖聲聞、讚諸菩薩住不思議淨佛國土。二乘永絕、根敗無堪，是故迦葉聲振三千。今取《法華》意望授身子等記，即汝等所行是菩薩道；又言「少欲厭生死，實自淨佛土。」理而推之，淨名呵折皆為二乘，展轉皆成淨國之因。是則弟子重述扶成〈佛國品〉，其意宛然，自古及今誰知之也？

Seventh, explaining the purification of buddha-lands: These ten disciples' use of the ten dharmic approaches to adorn the twin trees is precisely accomplishing sentient beings and purifying buddha-lands. When they reach the *Lotus Sūtra*, they receive prophecy from the Buddha; later, when they become buddhas, those whom they transformed will all dwell there. They cultivate the causes of the withered and flourishing through the ten dharmic approaches to purify buddha-lands, and when they attain buddhahood, such sentient beings will each be born into their lands. If measured by this teaching, it is merely rebuking the śrāvakas and praising the bodhisattvas for abiding in the inconceivable pure buddha-lands. The two vehicles are permanently cut off, their faculties ruined and useless; therefore Kāśyapa's voice shook the three-thousandfold world. Now, taking the intent of the *Lotus Sūtra* with a view toward conferring prophecy upon Śāriputra and the others, that is: "What you have practiced is the bodhisattva path"; and it also says: "Having few desires and detesting birth and death, one truly purifies the buddha-land oneself." Deducing by principle, Vimalakīrti's rebukes are all for the sake of the two vehicles, and by successive turns they all become causes for purifying the lands. Thus, the disciples restate and assist in accomplishing the "Buddha-land Chapter"; its meaning is distinct. From antiquity to the present, who has understood this?