淨名經集解關中疏 1.174

1.174

寶積當知。直心是菩薩淨土　此二答行因也。文二。前橫約一十七行明行淨不同致果各異。後竪約一十三位明行。既從麁階妙國土亦漸微轉淨。此初也。理實萬行遍是淨因。文列十七行者略標宗旨耳。又此諸行皆上半明行因。菩薩成佛等皆舉果釋因。復次自行直心自招法身正報之果。化人行直心感善眷屬得淨土之果。又云。自行直心教人行直心。讚歎直心法隨喜行直心者。備此名淨土行也。准此直心餘行亦爾。肇曰。土之淨也必在眾生。眾生之淨必因眾行。上直舉眾生以釋土淨。今備舉眾行明其所以淨也。夫行淨則眾生淨。眾生淨則佛土淨。此必然之數不可差也。直心等者此約三心明淨土。肇曰。土無窪曲乃出于心直故曰直心。是菩薩淨土。此即因說果。猶指金為食也。直心者謂心質直無諂。此心乃萬行之本故建章有之。

"Ratnarāśi, you should know that the straightforward mind is the bodhisattva's pure land." This is the second [section], replying about the cause of practice. The text has two parts: first, horizontally considering seventeen practices to clarify that differences in the purity of practices bring about different results; second, vertically considering thirteen stages to clarify that as practice proceeds from coarse to subtle, the land also gradually becomes refined and pure. This is the first. In truth, the myriad practices are universally causes of purity; the text lists seventeen practices merely to outline the main tenets briefly. Furthermore, in all these practices, the first half clarifies the cause of practice, while 'when the bodhisattva attains buddhahood,' etc., all adduce the fruit to explain the cause. Moreover, practicing the straightforward mind oneself brings about the fruit of the direct retribution of the dharmakāya; transforming others to practice the straightforward mind evokes wholesome companions and attains the fruit of the pure land. It is also said: practicing the straightforward mind oneself, teaching others to practice the straightforward mind, praising the dharma of the straightforward mind, and rejoicing in those who practice the straightforward mind—fulfilling these is called the practice of the pure land. Following this for the straightforward mind, the other practices are also like this. Sengzhao says: "A land's purity necessarily lies with sentient beings; the purity of sentient beings necessarily relies on the myriad practices. Above, he directly cited sentient beings to explain the land's purity; now, he fully cites the myriad practices to clarify that whereby it is pure. For when practice is pure, sentient beings are pure; when sentient beings are pure, the buddha-land is pure. This is an inevitable principle that cannot err." Regarding 'the straightforward mind,' etc., this clarifies the pure land in terms of the three minds. Sengzhao says: "A land free of depressions and crooks arises from the straightforwardness of the mind; hence it is said: 'The straightforward mind is the bodhisattva's pure land.' This is explaining the fruit by means of the cause, like pointing to gold and calling it food. The 'straightforward mind' means a mind of simple uprightness without deceit. This mind is the root of the myriad practices, so it is presented at the beginning of the section."