維摩經疏 1.29

1.29

自下第二如來歎問勅聽許說。先歎。次勅。後許宣說。歎中善哉是總歎也。善猶好也。所請事好故名為善哉。是助辭。乃能為諸菩薩問於如來淨土之行。出其善事。乃者是其。□越之辭。無量眾生皆不能問。至汝方堪故曰乃能。前兩句中據後以歎。是故偏言為諸菩薩問淨土行。若就前句。應言乃能願聞得佛國土清淨。略不云耳。諦聽善思勅誡辭。諦謂審諦。善謂委善。諦聽得善思得義故並勅之。念能堅持文義不失。故復教念當為汝說於是寶積及五百等是第三段奉教聽受。

From here below is the second part: the Tathāgata praises their inquiry, enjoins them to listen, and grants permission to speak. First he praises; next he enjoins; finally he permits to expound. In the praise, "Excellent!" (sādhu) is a general praise. "Shan" (善) means good; because the requested matter is good, it is called "excellent." "Zai" (哉) is an exclamatory particle. "That you are able to inquire of the Tathāgata, on behalf of the bodhisattvas, concerning the practices for the pure land" sets forth the good deed. "Nai" (乃) is an expression of [...] surpassing. Countless sentient beings are all unable to ask; only upon reaching you is someone capable, hence it says "that you are able." In the preceding two phrases, he praises based on what comes later; therefore he specifically says "inquire of the practices for the pure land on behalf of the bodhisattvas." If based on the preceding phrase, he should have said "that you are able to wish to hear of obtaining the purity of the Buddha realm," but he concisely omits saying so. "Listen attentively and contemplate well" are words of admonition. "Attentively" means carefully; "well" means thoroughly. Attentively listening grasps the words, and contemplating well grasps the meaning; therefore he enjoins both. Mindfulness can firmly preserve the text and meaning without loss, therefore he further teaches mindfulness. "I shall now expound it for you..." followed by "Thereupon Ratnakūṭa and the five hundred..." is the third section: receiving the instruction and listening receptively.