維摩經玄疏 6.103

6.103

答曰：若無量、無作因果，亦有淨、不淨。三乘人斷三界子果兩縛盡，俱得受法性身，生變易土。三藏二乘，通、別、圓菩薩五人功德，既有優劣、利鈍不同，亦應得橫論淨、穢之別。若別教蓮華國諸菩薩，非生死人，其土亦得竪論淨、不淨。諸地菩薩未窮性淨之源，猶有分惑，故「三賢、十聖住果報，唯佛一人居淨土」，故知因果語通，從凡至聖非正意，但論佛國因果為此經正宗，入文更當略分別也。

Answer: In the case of the cause and effect of the immeasurable and of non-production, there are also purity and impurity. When people of the three vehicles completely sever both bonds of sub-defilements and resultant retributions in the three realms, they all attain the body of dharma-nature and are born in the land of transformation. Since the merits of these five kinds of persons—the two vehicles of the Tripiṭaka, and the bodhisattvas of the shared, distinctive, and perfect [teachings]—have differences of superiority and inferiority, sharpness and dullness, one may also horizontally discuss their distinction between purity and defilement. As for the bodhisattvas of the lotus-flower land of the distinctive teaching, they are not beings of birth and death; their lands may also be vertically discussed in terms of purity and impurity. Because the bodhisattvas on the various grounds have not yet exhausted the source of the purity of nature and still have partial delusions, "the three ranks of the worthy and the ten ranks of the sage dwell in retribution; only the Buddha alone dwells in the pure land." Hence we know that although the terms "cause" and "effect" are broad, traversing from the ordinary being up to the sage, this is not the primary intent; discussing only the cause and effect of the buddha-land is the true central theme of this sūtra. Entering the text, it will be briefly differentiated again.