淨名經關中釋抄 1.12

1.12

大段第三佛國因果為宗者。斯乃眾行之綱要詣理之關樞。竊尋經論。亦不分宗體之別。但傳經者巧宣行願開發物心使有歸趣。前既非因非果真性為眾經體。此乃而因而果。為眾經宗。舉因則攝萬行。舉果則攝萬德。故雙舉因果為眾經之綱要也。如大經明。四德涅槃之果非無五行十功德之因。大品明。般若智照之因非無種智涅槃之果。此經寶積陳請具問因果。願聞佛國清淨之果。說諸菩薩淨土之行為因。如來竪明四句答果。橫明眾行答因。乃至入室問權疾果。問。實疾因不思議品明果。次下三品明因。香積淨土為果。八無疣行為因。示阿難佛土不同為果。請法退還為因。妙喜來此為果。發願生彼為因。是知前普集等明法身正報。此中明淨土依報故。如來合蓋現土使物歸心。正明宗之大意。

The third major section, taking the cause and effect of the Buddha land as the central theme: This is the overarching guideline of the myriad practices and the crucial hinge for reaching the principle. In humbly examining the sūtras and treatises, they do not distinguish between the central theme and the substance. It is only that those who transmit the sūtras skillfully proclaim practices and vows to awaken the minds of sentient beings and give them a direction of refuge. Since the true nature, which is neither cause nor effect, was previously established as the substance of all sūtras, here cause and effect together serve as the central theme of all sūtras. To raise the cause subsumes the myriad practices; to raise the fruit subsumes the myriad virtues. Therefore, doubly raising cause and effect constitutes the overarching guideline of all sūtras. As the Mahāparinirvāṇa Sūtra explains, the fruit of the four-virtue nirvāṇa is not without the causes of the five practices and the ten merits. As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains, the cause of prajñā's illumination of wisdom is not without the fruit of omniscient nirvāṇa. In this sūtra, Ratnakūṭa presents his petition and thoroughly asks about cause and effect: wishing to hear the fruit of the purification of the Buddha land, he speaks of the bodhisattvas' practices of the pure land as the cause. The Tathāgata vertically explains the four propositions to answer regarding the fruit, and horizontally explains the myriad practices to answer regarding the cause. This continues up to entering the room and asking about the fruit of provisional illness, and asking about the cause of real illness. The Inconceivable Chapter explains the fruit, and the following three chapters explain the cause. The Gandhavatī Pure Land is the fruit, and the eight faultless practices are the cause. Showing Ānanda that Buddha lands differ is the fruit, and requesting the Dharma and retreating is the cause. Coming here from Abhirati is the fruit, and generating the vow to be born there is the cause. Thus we know that the earlier assemblies and so forth explain the primary retribution of the dharmakāya, while here the dependent retribution of the pure land is explained; therefore, the Tathāgata joined the canopies and manifested the land to make sentient beings turn their minds in refuge, directly explaining the broad meaning of the central theme.