維摩經疏 1.28

1.28

自下一段唯是正宗。因寶積請如來正顯淨土因果。於中有二。從初乃至隨其心淨則佛土淨以為初段。爾時舍利承佛威神下為第二段。此二段中總相麁分。初段偏明淨土之因。設使舉果對以顯因。後段偏明淨土之果。以實細論。初段因於寶積啟請具明淨土因之與果。後段因於舍利疑念拂疑顯淨以成前義。前中有四。一寶積等啟請為由。二如來讚歎勅聽許說。三寶積等奉教聽受。四佛廣為說。初中寶積標列請人。說此偈已結前起後。白佛世尊啟告所請。皆已發心由己所願。前覩如來合蓋現變顯不思議。生心願求名為發心。諸人齊發故云皆發。發之已意故言已發。阿耨菩提是外國語。此名無上正真正道。阿之言無。耨多羅名上。三名為王。藐之言真。三復名正。菩提稱道。懃求此道名為發心。菩提心義後當具論。何故道此心為行本。明已有本唯須修行生後請也。願聞得下正宣請辭。願聞得佛國土清淨彰己所求。求聞當果。願聞得佛。求聞正果。願聞土淨。求聞依果。此成依果約以辨。唯願世尊說諸菩薩淨佛土行者。諸說土因。唯是敬辭。亦是專義。專求如來說淨土行故言唯願。前就果德彰己願聞。略不請說。此就行中唯明請說不彰願聞。言之隱顯道理齊通。

From here below is purely the main text (pradhānāṅga). Due to Ratnakūṭa's request, the Tathāgata directly demonstrates the causes and fruits of the pure land. There are two parts within this: from the beginning up to "In accordance with the purity of their minds, the Buddha land is pure" is the first section. From "At that time Śāri[putra], through the Buddha's divine power..." onward is the second section. In rough outline, within these two sections: the first section specifically clarifies the causes of the pure land; even if it cites the fruits, it is to contrast them and illuminate the causes. The latter section specifically clarifies the fruits of the pure land. In detailed terms: the first section, occasioned by Ratnakūṭa's petition, fully clarifies both the causes and the fruits of the pure land; the latter section, occasioned by Śāriputra's doubting thoughts, dispels the doubt and demonstrates purity so as to establish the previous meaning. Within the former, there are four points: 1. Ratnakūṭa and the others' petition serves as the motivation. 2. The Tathāgata praises them, enjoins them to listen, and grants permission to speak. 3. Ratnakūṭa and the others receive the instruction and listen receptively. 4. The Buddha speaks extensively for them. In the first part, Ratnakūṭa lists those making the request. "Having spoken these verses" concludes the preceding and introduces what follows. "Said to the Buddha, 'Bhagavat...'" opens and states their request. "All have already resolved their minds" stems from their own aspirations. Previously, witnessing the Tathāgata gather the parasols and manifest transformations, displaying the inconceivable, they gave rise to the aspiration to seek [it]; this is called "resolving the mind" (bodhicittotpāda). Because the people did so together, it says "all have resolved"; because it has already been generated in their minds, it says "already resolved." "Anuttarā-bodhi" is a foreign phrase; here it translates as "the unsurpassed, correct, true, and upright Way." "A-" means "without" (un-); "-nuttara" means "surpassed"; "sam-" means "king"; "-myak" means "true"; "sam-" again means "correct"; "bodhi" is called "the Way." Diligently seeking this Way is called "resolving the mind." The meaning of the mind of awakening (bodhicitta) will be discussed in full later. Why speak of this mind as the basis of practice? It shows that having already obtained the basis, they only need to cultivate the practices; thus giving rise to the subsequent request. "We wish to hear of obtaining..." directly announces the words of request. "Wishing to hear of obtaining the purity of the Buddha realm" reveals what they seek. Seeking to hear of the future fruit, they "wish to hear of obtaining the Buddha"; seeking to hear of the principal fruit (vipākaphala), they "wish to hear of the purity of the land," which is seeking to hear of the dependent fruit (adhipatiphala). This constitutes the dependent fruit, analyzed accordingly. "We only pray that the Bhagavat will speak of the bodhisattvas' practices for purifying the Buddha land" refers to speaking of the causes of the land. "Only pray" is an expression of veneration, and also means exclusively: they exclusively seek the Tathāgata to expound the practices for the pure land, hence it says "only pray." Previously, regarding the virtues of the fruit, they revealed their wish to hear, concisely not requesting him to speak. Here, regarding the practices, they solely clarify requesting him to speak, not revealing their wish to hear. The implicit and explicit facets of the expression correspond fully in principle.