維摩經疏 1.33

1.33

下次明其心所起行。於中有二。一明行體。二三十七下行熟成道。前行體中。六度自利。四無量下明其利他。就自利中布施是菩薩淨土舉因。菩薩成佛時明因得果。一切能捨猶是布施。由自施故感彼眾生來生其國。持戒舉因。菩薩成下明因得果。行十善道滿願眾生來生其國者。十善是戒行。十善道戒行具也。言滿願者戒心極也。以自持戒故令十善道滿願。眾生來生其國。忍辱舉因。菩薩成下明因得果。經文不同。有經直言三十二相莊嚴眾生來生其國。此直舉果。是義云何。修忍離瞋得端政報。菩薩自修忍辱之行得相好果。未來還有修行忍辱得相眾生來生其國。有經說言。三十二相柔和眾生來生其國。此通因說。柔和猶是忍之別稱。菩薩自修忍辱柔和得相好果。未來還有如是眾生來生其國。三十二相如涅槃說。地持亦有。諸行皆得。且就忍論。精進舉因。菩薩成下明因得果。懃修一切猶是精進。禪定舉因。菩薩成下明因得果。攝心不亂猶是禪定。智惠舉因。菩薩成下明因得果。正定眾生來生國者。種性已上名正定聚。惠行成者住正定聚。住正定聚者惠行成就。由自修惠正定不退。還令如是眾生來生。下利他中。初四無量明利他心。第二四攝明利他行。第三方便明利他智。就利他心中四無量心是菩薩土。對果辨因。慈悲喜捨是四無量義。如後釋。菩薩成下明因得果。愛憐名慈。惻愴曰悲。慶悅名喜。亡懷稱捨。心無存著故曰亡懷。利他行中四攝舉因。布施愛語利益同事是其四也。義如別別章。此應具論。今且釋名。布施如上。因其布施錄物。初從道名布施攝。此與檀度有何差別。用同體義分。直爾與財名為檀度。因其與則錄人從道名布施攝。美辭可翫名為愛語。因其愛言錄物從道名愛語攝。言利益者經論之中亦名利行。通釋一物。於中別分。事中饒潤名為利益。化之起道說為利行。因其利行錄人道從名利益攝。言同事者。經論之中亦名同事。亦名同行。亦名同利。通釋是一。於中別分。事中共同名為同事。行中同修名為同行。成德共同名為同利。初下次中第三是上因同錄生名為事攝同行攝等。菩薩成下明因得果。解脫所攝眾生生者。自以四攝攝取眾生令解脫故。未來成時還有出世解脫所攝眾生來生。利他智中。方便是菩薩舉因。化智善巧名為菩薩成方便。方便無量此應宣說四無礙惠為方便矣。故下宣說於一切法無礙眾生來生其國。得果可知。上來明行。下次明其道行成熟。虛通說為道矣。道行眾多今此略舉三十七品。三十七品淨土者是菩薩對果辨因。義如後釋。菩薩成下明因得果。念處正懃神足根力覺道眾生來生國者。還是其道眾生來生。念謂四念。身受心法是其四也。懃謂四懃。未生諸惡令其不生。已生令滅。未生諸善令其得生。已生令其廣。是其四也。言神足者。四如意足。欲定精進定念定惠定是其四也。根謂五根。信進念定惠是其五也。力謂五力。名同五根。覺謂七覺。念擇精進猗喜定捨是其七也。道謂八道。正見正思惟。正語正業正命正精進正念正定是其八也。以自修故令此眾生來生其國。上來明行下。明迴向轉行之心。以迴向力令前諸行捨遠諸有趣向涅槃。故名轉行。迴向舉因。迴向用己善法有所趣向故名迴向。迴向有三。一菩提迴向。用己善根成大菩提。二眾生迴向。己善根迴施眾生。三實際迴向。用己善根迴求實際。廣如別章。此應具論。菩薩成時明因得果。亦得名為舉果顯因。言得具足功德國者。上來諸句明人莊嚴。故說善人來生其國。此句明事及法莊嚴。故說具足功德國土。眾寶莊嚴及諸佛法名為具足功德因矣。上來修善起淨土行。

Next, [the text] clarifies the practices initiated by that mind. In this there are two [parts]: first, clarifying the essence of the practices; second, from the thirty-seven [factors of awakening] onward, the practices reaching maturity and bringing about the Path. In the former, regarding the essence of the practices, the six perfections are for self-benefit, and from the four immeasurables onward clarifies benefiting others. In self-benefit, "Generosity is the bodhisattva's pure land" presents the cause. "When the bodhisattva attains Buddhahood" clarifies obtaining the fruit through the cause. "Able to renounce everything" is simply generosity. Because oneself practices giving, one moves those sentient beings to be born in that realm. "Observing the precepts" presents the cause. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. As for "sentient beings who have practiced the ten wholesome paths and fulfilled their vows being born in that realm," the ten wholesome deeds are the practice of precepts, and the ten paths of wholesome action are the perfection of the practice of precepts. Saying "fulfilled their vows" means the culmination of the mind of precepts. Because oneself maintains the precepts, sentient beings who have fulfilled their vows in the ten wholesome paths are caused to be born in that realm. "Patience" presents the cause. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. The versions of the text differ: one version directly says "sentient beings adorned with the thirty-two major marks are born in that realm," which directly adduces the fruit. What does this mean? Practicing patience and being free from anger yields the retribution of an upright and handsome appearance. The bodhisattva personally cultivates the practice of patience and attains the fruit of the major and minor marks; in the future, there will also be sentient beings who cultivate patience and attain the marks born in that realm. Another version says: "sentient beings [endowed with] the thirty-two marks who are gentle and compliant are born in that realm." This is stated in a way that includes the cause. "Gentle and compliant" is just an alternative designation for patience. The bodhisattva personally cultivates patience, gentleness, and compliance, and attains the fruit of the major and minor marks; in the future, there will also be such sentient beings born in that realm. The thirty-two marks are as spoken of in the Nirvāṇa [Sūtra], and are also found in the Bodhisattvabhūmi; all practices can attain them, but here it is discussed provisionally with respect to patience. "Vigor" presents the cause. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. Diligently cultivating all things is just vigor. "Meditation" presents the cause. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. Gathering the mind without distraction is just meditation. "Wisdom" presents the cause. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. As for "sentient beings who are definitively fixed being born in that realm," those of the lineage (gotra) and above are called the definitively fixed group. Those whose practice of wisdom is accomplished dwell in the definitively fixed group; those who dwell in the definitively fixed group have their practice of wisdom accomplished. Because oneself cultivates wisdom, one is definitively fixed and irreversible; one likewise causes such sentient beings to come and be born [there]. Below, in benefiting others: first, the four immeasurables clarify the mind of benefiting others; second, the four means of embrace clarify the practices of benefiting others; third, skillful means clarify the wisdom of benefiting others. Regarding the mind of benefiting others, "The four immeasurable minds are the bodhisattva's pure land" distinguishes the cause in contrast to the fruit. Kindness, compassion, sympathetic joy, and equanimity are the meaning of the four immeasurables, as explained later. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. Affectionate care is called kindness (maitrī); sorrowful sympathy is called compassion (karuṇā); rejoicing is called sympathetic joy (muditā); letting go of conceptual grasping is called equanimity (upekṣā). The mind having no clinging attachment is therefore called letting go of conceptual grasping. In the practice of benefiting others, the four means of embrace present the cause. Generosity, kind words, beneficial action, and common cause are the four. Their meanings are as in the separate chapters; they should be fully discussed here, but now we shall just explain their names. Generosity is as above: by means of generosity one gathers living beings, beginning by guiding them toward the Path; this is called embrace through generosity. What difference is there between this and the perfection of generosity (dāna-pāramitā)? Their function is identical, but their essential aspects differ: simply giving wealth is called the perfection of generosity; by means of giving, gathering people to follow the Path is called embrace through generosity. Pleasant words worthy of appreciation are called kind words; by means of affectionate words, gathering beings to follow the Path is called embrace through kind words. As for beneficial action, in sūtras and treatises it is also called beneficial conduct. Comprehensively interpreted, they are one thing; distinguished within it, providing benefit and enrichment in practical affairs is called beneficial action, whereas converting them to initiate the Path is spoken of as beneficial conduct. By means of beneficial conduct gathering people to follow the Path, it is called embrace through beneficial action. As for common cause, in sūtras and treatises it is also called common action, and also called shared benefit. Comprehensively interpreted, they are one; distinguished within it, acting together in practical affairs is called common cause; cultivating together in practice is called common action; sharing equally in the accomplished virtue is called shared benefit. The first, the second, and the third are successively gathering living beings based on being common [with them], called embrace through practical affairs, embrace through common action, and so on. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. As for sentient beings embraced by liberation being born [there], because oneself uses the four means of embrace to gather sentient beings and lead them to liberation, when one attains [Buddhahood] in the future, there will also be sentient beings embraced by supramundane liberation born [there]. In the wisdom of benefiting others, "Skillful means is the bodhisattva['s pure land]" presents the cause. Skillfulness in transformative wisdom is what makes a bodhisattva accomplish skillful means. Skillful means are measureless; here, this should refer to the four unobstructed kinds of wisdom as skillful means. Therefore, it states below that sentient beings who are unobstructed in all phenomena are born in that realm. The attainment of the fruit can be understood. Above, the practices have been clarified. Next, [the text] clarifies the ripening and maturation of the practices of the Path. Being unhindered and open is spoken of as the Path. The practices of the Path are numerous; now here, [the text] briefly presents the thirty-seven factors [of awakening]. "The thirty-seven factors are the bodhisattva's pure land" distinguishes the cause in contrast to the fruit, its meaning being as explained later. "When the bodhisattva attains [Buddhahood]" onward clarifies obtaining the fruit through the cause. Sentient beings of the foundations of mindfulness, correct efforts, bases of psychic power, faculties, powers, factors of awakening, and the Path being born in that realm means that sentient beings belonging to that very Path are born [there]. Mindfulness refers to the four foundations of mindfulness: body, feelings, mind, and dharmas are the four. Effort refers to the four correct efforts: causing unarisen evils not to arise, causing arisen [evils] to be eradicated, causing unarisen wholesome deeds to arise, and causing arisen [wholesome deeds] to increase and expand; these are the four. As for the bases of psychic power, they are the four bases of psychic power (ṛddhipāda): concentration of desire, concentration of vigor, concentration of mind, and concentration of investigation; these are the four. Faculties refers to the five faculties: faith, vigor, mindfulness, concentration, and wisdom are the five. Powers refers to the five powers: their names are identical to the five faculties. Awakening refers to the seven factors of awakening: mindfulness, investigation of phenomena, vigor, pliancy, joy, concentration, and equanimity are the seven. Path refers to the eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration are the eight. Because of one's own cultivation, one causes these sentient beings to come and be born in that realm. Above, the practices have been clarified. Below, [the text] clarifies the dedication of merit, which is the mind that redirects practice. Through the power of dedication of merit, one causes all the preceding practices to abandon and distance all existences and to incline toward nirvāṇa; therefore it is called redirecting practice. "Dedication of merit" presents the cause. Dedication of merit means using one's own wholesome dharmas to have something toward which one directs them; therefore it is called dedication of merit. There are three kinds of dedication of merit: first, dedication to bodhi, using one's own wholesome roots to accomplish great bodhi; second, dedication to sentient beings, redirecting one's own wholesome roots and bestowing them upon sentient beings; third, dedication to the ultimate reality (bhūta-koṭi), using one's own wholesome roots to redirect toward seeking ultimate reality. This is extensively discussed in separate chapters, where it should be treated in full. "When the bodhisattva attains [Buddhahood]" clarifies obtaining the fruit through the cause; it can also be described as adducing the fruit to reveal the cause. As for saying "attains a realm endowed with all merits," the preceding lines clarified the adornment of persons, and therefore spoke of good people being born in that realm. This line clarifies the adornment of things and the adornment of the Dharma, and therefore speaks of a land endowed with all merits. The adornment of many jewels and all the Buddha-dharmas are called the cause of being endowed with merits. Above was the cultivation of wholesome dharmas to initiate the practice of the pure land.