[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 4.11 # 維摩經略疏垂裕記 4.11 維摩經略疏垂裕記 4.11 - **Language:** Classical Chinese ### [4.11](https://indike.org/pramana/in.bauddha.taisho.1779.4.11) 二、結撮正要。「佛土淨」等者，荊溪云：依此經文初釋及以四種之文，所以具二種者，前約當分，從又四下即約跨節，自行約理性，化他約悲願，願期皆令至自性，故正意皆是淨心故也。此有二意：一者句句名異，不出淨心。二者雖十二句，意在十三淨心句也。故知淨心者，先淨自心方淨他心。他心若淨，於成佛處心淨眾生來生其國。次跨節者，秖由自性清淨，心淨即入初住，能現四土攝取眾生，四土四心皆悉清淨。眾生四心分別雖殊，究而窮之不出一體，故淨自他秖是自性淨心淨。「事理惑除」者，至此方始兼論正報。事理秖是障真障中之惑耳，障真為事、障中為理，二惑俱除，感常寂土。「各見淨穢」者，五濁輕重同居淨穢，體析巧拙有餘淨穢，次第頓入實報淨穢，分證究竟寂光淨穢。此皆隨機感見差別，如飯色異。寂光妙體本自無差，猶如一器。 > Second, concluding and gathering the cardinal essentials. On "the Buddha-lands are pure," etc., Jingxi says: Based on the initial explanation of this sūtra text and the four kinds of text, the reason both kinds are complete is that the former concerns the appropriate station, while from "furthermore four" downward it concerns cross-sectional transcendence; self-practice pertains to the rational nature, and transforming others pertains to compassionate vows; the vow's aim is to bring all to self-nature, so the principal meaning in all cases is the pure mind. This has two meanings: first, though the terms differ line by line, they do not go beyond the pure mind; second, though there are twelve lines, the intention rests upon the thirteenth line of the pure mind. Therefore we know that regarding the pure mind, one first purifies one's own mind, and only then purifies the minds of others. If others' minds are purified, then at the place where Buddhahood is attained, sentient beings of pure mind come to be born in that land. Next, regarding cross-sectional transcendence: solely by virtue of the purity of self-nature, when the mind is purified one immediately enters the initial abodeman and is able to manifest the four lands to gather in sentient beings, so that the four lands and the four minds are all completely purified. Although the distinctions among the four minds of sentient beings are different, when investigated to their ultimate end they do not go beyond the single essence; therefore purifying oneself and others is simply purifying the pure mind of self-nature. On "defilements of phenomena and principle are eliminated": only here does one begin to discuss the direct rewards as well. Phenomena and principle are simply the defilements that obstruct the true and obstruct the middle: obstructing the true is phenomena, and obstructing the middle is principle; when both defilements are removed, they evoke the land of eternal quiescent light. On "each seeing the pure and the defiled": the heavier and lighter five turbidities account for the pure and defiled in \[the land of\] common abode; skillfully or crudely comprehending and analyzing accounts for the pure and defiled in \[the land with\] remainder; gradual or sudden entry accounts for the pure and defiled in \[the land of\] real reward; and partial realization versus ultimate \[realization\] accounts for the pure and defiled in \[the land of\] quiescent light. These are all differences in perception evoked according to faculties, like the difference in the color of rice. The wondrous essence of quiescent light is fundamentally without distinction, just like a single vessel. > — English (machine translation) (machine translation) - [Previous: 4.10](https://indike.org/pramana/in.bauddha.taisho.1779.4.10) - [Next: 4.12](https://indike.org/pramana/in.bauddha.taisho.1779.4.12) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1779.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.4.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.4.11](https://indike.org/pramana/in.bauddha.taisho.1779.4.11) · Pramāṇa