維摩經疏 1.32

1.32

自下第二明其出世順菩提行為淨土因。於中有二。一明行體。二如是寶積隨其直心則能發下明其行修次第成義。就前段中有十七句。一一句中皆先舉因。對上諸中願說菩薩淨土之行。後舉其果。對上請中願聞得佛國土清淨。文中皆言菩薩成佛。對前請中願聞得佛。不諂眾生來生國等。對前願聞得佛國土清淨。此義須知。文中有二。一修善法起淨土行。二說除難下明離惡法捨穢土行。前修善中三句分別。一約因分別。相從為三。一起行心。二布施下明所起行。三迴向下明轉行心。二就果分別。汎論土果有三莊嚴。一事莊嚴。謂眾寶等。二法莊嚴。風鈴樹等皆宣法音。三人莊嚴。勝善眾生居住其中。今此文中從初乃至三十七品是淨土來。明人莊嚴。皆說善人來生其國迴向一句。明事莊嚴及法莊嚴。故下文言得一切具足功德。國土理實齊通。語之隱顯。三隨文釋。就因土中先解初段起行之心。心行別有三。一是直心。二是深心。三大乘心。此大乘心下光嚴中名菩提心。下光嚴中更有一種名發行心。此中略無起行之意名發行心。初言寶積當知直心是菩薩淨土者。對果辨因。對前唯願說淨土行。淨妙之果虛心不得故須宣說。直心為因。直心有二。如涅槃說。一自行直。起行不虛。二化他直利物不圍。由此能得淨土之果。世尊因中而與果名。故說直心以為淨土。其猶世人說食為命。餘行皆爾。菩薩成佛時不諂眾生來生其國。明因得果。亦得名為舉果顯因。此即對上願聞得佛國土清淨。菩薩成佛是得佛也。不諂來生是淨土也。不諂猶是直心別稱。菩薩自直安能使他直心眾生來生其國。解有四義。一以直心淨業之力自然感彼不諂眾生來生其國。如屠殺人自然還感屠殺眾生來生其家。二由自直心令他直心眾生樂見愛好親近。故令不諂眾生來生。三自直教他所敬眾生還來歸從。故令不諂眾生來生。四由直心得妙淨土。以土妙故物皆樂往修直往生。故令不諂眾生來生。餘行悉爾。第二深心對果辨因。信樂慇至名曰深心故。地論言。其深心者謂信樂等。菩薩成等明因得果。言具足功德眾生來生者。深心是其諸行之因。能生諸德。以是力故還令具足功德眾生來生其國。發言大乘心是菩薩淨土者。對果辨因。此乃是其求佛之心名大乘心。行能運通目之為乘。乘中莫加謂之為大。諸佛菩薩名為大人。大人所乘名為大乘。求此之意名大乘心。有經亦言名菩提心。皆得無傷。由是得土故名淨土得果。可知上來明其起行之心。

From here below is the second [major part], explaining transcendent practices aligned with bodhi as the causes of the pure land. In this there are two parts: first, explaining the substance of the practices; second, the passage from "Thus, Ratnakūṭa, in accordance with his straight mind, he is able to arouse..." downward, which explains the sequential fulfillment of these practices. In the preceding section there are seventeen phrases. In each phrase, the cause is first introduced—corresponding to the earlier request, "may you preach the bodhisattva's practices of purifying the Buddha-land"—and afterward the fruit is introduced—corresponding to the earlier request, "we wish to hear of attaining the purity of the Buddha's realm". The text in each case says, "when the bodhisattva attains Buddhahood"—corresponding to the earlier request, "we wish to hear of attaining the Buddha"—and "sentient beings who are unhypocritical come to be born in his realm, etc."—corresponding to the earlier "we wish to hear of attaining the purity of the Buddha's realm". This meaning should be understood. In the text there are two parts: first, cultivating wholesome dharmas to arouse the practices of a pure land; second, the passage from "speaking of removing disasters" downward, which explains abandoning unwholesome dharmas to cast off the practices of an impure land. In the first part on cultivating goodness, there are three distinctions: first, distinguished by cause, grouped into three: first, the mind that arouses practice; second, the passage from "generosity (dāna)" downward, which explains the practices that are aroused; third, the passage from "dedication (pariṇāmanā)" downward, which explains the mind that redirects practice. Second, distinguished by fruit: speaking generally of the fruit of the land, there are three adornments: first, adornment of phenomena, meaning the various jewels and so forth; second, adornment of Dharma, meaning wind-bells, trees, and so forth all proclaiming the sounds of Dharma; third, adornment of persons, meaning superior and wholesome sentient beings dwelling within it. Now in this text, from the beginning up to the thirty-seven factors [of awakening] being the pure land, it explains the adornment of persons, in all cases stating that wholesome persons come to be born in that realm; the single phrase on dedication explains the adornment of phenomena and the adornment of Dharma, hence the later text says "he obtains a realm endowed with all meritorious qualities". In principle, all are equally pervasive, varying only in what words express or leave implicit. Third, explaining according to the text: regarding the cause of the land, it first explains the initial section on the mind that arouses practice. The mental practices are of three distinct types: first, the straight mind; second, the profound mind; third, the Mahāyāna mind. This Mahāyāna mind is called the bodhicitta below in the chapter on Raśmiprabhāsa (Guangyan). Below in the chapter on Raśmiprabhāsa there is yet another type called the "mind of generating practice"; here it is omitted, and the intention to arouse practice is called the "mind of generating practice". First, regarding "Ratnakūṭa, you should know that the straight mind is the bodhisattva's pure land": this discerns the cause in contrast to the fruit, in response to the earlier "we only pray that you preach the practices of purifying the land". A pure and wondrous fruit cannot be obtained with an insincere mind; therefore it must be explained that the straight mind is the cause. The straight mind is twofold, as explained in the Nirvāṇa Sūtra: first, being straight in one's own practice, arousing practice without falsity; second, being straight in transforming others, benefiting beings without duplicity. By this one is able to obtain the fruit of a pure land. In the causal stage, the World-Honoured One gives it the name of the fruit, and therefore says that the straight mind is the pure land. This is like worldly people calling food "life"; the other practices are all like this. "When the bodhisattva attains Buddhahood, sentient beings who are unhypocritical come to be born in his realm": this explains obtaining the fruit through the cause, and may also be termed presenting the fruit to reveal the cause. This corresponds to the earlier "we wish to hear of attaining the purity of the Buddha's realm". The bodhisattva attaining Buddhahood is "attaining the Buddha"; the unhypocritical coming to be born is the "pure land". "Unhypocritical" is just another name for the straight mind. If the bodhisattva is straight himself, how can he cause other sentient beings with straight minds to come to be born in his realm? The explanation has four meanings: first, through the power of the pure karma of a straight mind, he naturally attracts those unhypocritical sentient beings to come to be born in his realm, just as a butcher naturally attracts beings who butcher to be born in his family; second, due to his own straight mind, he causes sentient beings with straight minds to delight in seeing, cherish, and draw close to him, thereby causing unhypocritical beings to come to be born; third, being straight himself, he teaches others, and the sentient beings he respects return to take refuge in and follow him, thereby causing unhypocritical beings to come to be born; fourth, due to the straight mind he obtains a wondrous pure land, and because the land is wondrous, beings all delight in going there and cultivating straightness to be reborn there, thereby causing unhypocritical beings to come to be born. The remaining practices are all like this. Second, the profound mind discerns the cause in contrast to the fruit: earnestness in faithful joy is called the profound mind, hence the Daśabhūmika-śāstra states, "As for that profound mind, it means faithful joy and so forth." "When the bodhisattva attains..." explains obtaining the fruit through the cause. As for "sentient beings endowed with merit come to be born": the profound mind is the cause of all practices, able to generate all virtues; through this power, it likewise causes sentient beings endowed with merit to come to be born in his realm. In the statement that "the Mahāyāna mind is the bodhisattva's pure land", this discerns the cause in contrast to the fruit. This is indeed the mind that seeks Buddhahood, called the Mahāyāna mind. Practice is able to convey and transport, so it is designated a vehicle (yāna); that which has nothing superior among vehicles is called great (mahā). All buddhas and bodhisattvas are called great beings (mahāpuruṣa); that which great beings ride is called the Great Vehicle (Mahāyāna). The intention that seeks this is called the Mahāyāna mind. Some sūtras also call it the bodhicitta; either is harmless. Because one obtains the land through this, it is called the pure land; obtaining the fruit can be known. The above explains the mind that arouses practice.