維摩經疏 1.28

1.28

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.