維摩經疏 1.32

1.32

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.