維摩經略疏 2.100

2.100

「佛言」下，四、佛正答。文為五：一佛正答、二身子生疑、三佛為釋、四梵王自述顯佛誠言、五佛現淨土時眾得益。初正答為二：一答果、二答因。答果又二：一正答、二譬顯。正答為三：一標章總答、二別釋、三結成。初文言「眾生之類是菩薩佛土」者，菩薩虛通至寂，境智俱忘無土不土，但為化生而取佛土，故舉眾生之類是菩薩佛土。然土不在菩薩眾生亦非共離，永寂如空不可說示，以悉檀方便隨意赴緣自在無失，已如前說。今約所化，故言眾生之類是菩薩佛土。眾生義，如前辨十界中說。所言類者，即氣類也。氣類無邊，無其正要不出二種：一有為緣集、二無為緣集。言有為者，即是界內染淨國土，迷真滯有而起結業，稟分段生死，皆其類也。二、無為者，即是界外有餘果報，及開中下寂光。此三土眾生，迷中道佛性，滯無為緣集，起諸結業受變易生死，皆是此類。約教辨者，藏通有為緣集，謂生滅無生之類。別圓無為，即無量無作之類。故約四教開兩緣集四種眾生。

From "The Buddha said..." downward is the fourth part, the Buddha's formal answer. The text has five parts: first, the Buddha's formal answer; second, Śāriputra's arising of doubt; third, the Buddha's explanation for him; fourth, the Brahmā King's personal statement demonstrating the Buddha's truthful words; fifth, the Buddha manifesting the pure land and the assembly of the time receiving benefit. The first, the formal answer, has two parts: first, answering regarding the fruit; second, answering regarding the cause. Answering regarding the fruit also has two parts: first, the direct answer; second, clarification through metaphor. The direct answer has three parts: first, stating the topic and answering generally; second, specific explanations; third, the conclusion. In the first passage, when it says "The categories of living beings are the bodhisattva's buddha-land", the bodhisattva is empty, unimpeded, and utterly tranquil, with both object and wisdom forgotten, such that there is neither land nor non-land; but merely for the sake of transforming living beings, they take a buddha-land, and therefore it is stated that the categories of living beings are the bodhisattva's buddha-land. However, the land does not exist within the bodhisattva or living beings, nor is it united with or separated from them; eternally tranquil like space, it cannot be explained or shown, yet by means of the expedient means of the siddhāntas, responding to conditions at will with freedom and without error, as was explained previously. Now, in terms of those who are transformed, it is said that the categories of living beings are the bodhisattva's buddha-land. The meaning of "living beings" is as explained above in distinguishing the ten realms. What is called "categories" refers to types and dispositions. Types and dispositions are limitless, but their primary essence does not go beyond two kinds: first, the accumulation through conditioned causes; second, the accumulation through unconditioned causes. As for the conditioned, this refers to the defiled and pure lands within the triple world, where, deluded about the true and clinging to existence, they produce afflictions and karma, receiving fragmented birth and death; all such are of this category. Second, as for the unconditioned, this refers to the fruit and retribution of the remainder beyond the triple world, as well as opening up the intermediate and lower [levels of] quiescent light. The living beings of these three lands are deluded about the Buddha-nature of the Middle Way, cling to the accumulation through unconditioned causes, produce afflictions and karma, and receive change birth and death; all are of this category. If distinguished according to the teachings: the accumulation through conditioned causes of the Piṭaka and Shared [teachings] refers to the categories of arising and ceasing, and non-arising. The unconditioned of the Distinct and Perfect [teachings] refers to the categories of the immeasurable and non-action. Therefore, according to the four teachings, two kinds of accumulation through causes are unfolded, yielding four kinds of living beings.