維摩經略疏垂裕記 1.116

1.116

三、明修佛國因，二：初、依經總立，二：初、指經雙明。二、「依因」下，正示依因。「橫約十七」者，橫謂橫歷諸行，修因有十七法，即經云「直心是菩薩淨土乃至十善是菩薩淨土」。「竪約十二」者，竪謂從淺至深，竪窮心源有十三番相資成淨土因，即經云「隨其直心則能發行乃至隨其心淨即一切功德淨」。而此橫竪二番皆云約正因以明依因者，荊溪云：故知直心乃至十善亦名正因，亦曰依因。依因二種，自利利他。今此正當為他取土，自他相成土義方具，隨機別說時不同耳。故利物依因由加別願，故菩薩行一因兩向，上求為自、下化成他。於下化中分於兩異，自行利物之依正也。

Three, clarifying the causes for cultivating Buddha-lands, which has two parts: first, generally establishing them based on the sūtra, which has two parts: first, pointing to the sūtra to clarify both. Second, from "dependent cause" onwards directly indicates the dependent cause. As for "horizontally referring to seventeen," 'horizontal' means horizontally traversing all practices; the cultivated causes have seventeen dharmas, namely what the sūtra says: 'A straightforward mind is the pure land of a bodhisattva, up to the ten good deeds are the pure land of a bodhisattva.' As for "vertically referring to twelve," 'vertical' means from shallow to deep; vertically exhausting the source of mind, there are thirteen rounds of mutual assistance completing the cause of the pure land, namely what the sūtra says: 'In accordance with his straightforward mind, he is then able to initiate practice, up to in accordance with his mind being pure, all merits are pure.' That both the horizontal and vertical rounds are spoken of as clarifying the dependent cause in terms of the direct cause: Jingxi says, 'Therefore know that a straightforward mind up to the ten good deeds is also called the direct cause, and is also called the dependent cause. The dependent cause has two kinds: self-benefit and benefiting others. Now this precisely corresponds to adopting a land for others; only when self and other mutually complete each other is the meaning of the land complete, being separately taught at different times in accordance with capacities.' Therefore, the dependent cause of benefiting beings arises from adding specific vows; hence in bodhisattva practice a single cause faces two directions: seeking above is for oneself, transforming below accomplishes others. Within transforming below, it divides into two differences: the circumstantial and direct [rewards] of one's own practice and of benefiting beings.