維摩經略疏 1.49

1.49

七、約觀心明四國者，心性本來畢竟空寂，而眾生多顛倒少不顛倒，無明因緣而起善惡，即所生法即空即假即中。中是因緣善惡之境，即凡聖同居。何者？所觀善惡即淨穢土。了因緣虛假折體入空，空境即是有餘土也。知空非空不以為證，知中非因非果而因而果，若了因果無障礙者，即是果報無障礙土。雖復空假入出之殊，而無明心源即是佛性，若知無明性即是明，即常寂光。故文云「隨其心淨即佛土淨」，《大集》云「欲淨佛國，當淨汝心」，《華嚴》云「無量諸世界，悉從心緣起。一切諸法界，皆入一毛道」。

Seventh, explaining the four lands in terms of the contemplation of mind: The nature of the mind is originally and ultimately empty and quiescent; yet sentient beings are mostly deluded and rarely undeluded. Conditioned by fundamental ignorance, they give rise to good and evil; these are the very phenomena that are produced, which are empty, provisional, and the Middle. The Middle is the objective sphere of conditioned good and evil, which is [the land where] ordinary beings and sages co-dwell. Why? The good and evil that are contemplated are themselves the pure and impure lands. Thoroughly realizing that conditioned arising is false and provisional, one enters emptiness through analytical deconstruction or phenomenal essence; the objective sphere of emptiness is then the land with remainder. Knowing that emptiness is not empty, one does not take it as ultimate realization; knowing that the Middle is neither cause nor effect yet serves as cause and effect—if one realizes cause and effect without obstruction, this is the land of unobstructed retribution. Although there is the difference of entering and emerging from emptiness and the provisional, the source of the mind of fundamental ignorance is itself buddha-nature. If one knows that the nature of fundamental ignorance is itself illumination, this is the land of eternal quiescent light. Hence the text states: 'In accordance with the purification of their minds, the buddha-land is purified.' The Mahāsaṃnipāta states: 'If one wishes to purify the buddha-land, one should purify one's mind.' The Avataṃsaka states: 'Immeasurable worlds all arise conditioned by the mind. All dharma realms enter a single pore's path.'