維摩經略疏 2.110

2.110

「菩薩」下，二、合譬，為二：初合成譬者，但地無空，終不得成。有地有空，可立宮室。欲淨佛土須二法合成，若純用有，凡夫三藏菩薩何能淨土？若純用空，二乘通教菩薩亦何能淨土？若空地具足，而立宮室乃得成就。以不可得空心緣於四種苦集眾生，而修四種道滅願行，乃成淨土因也。如《涅槃》四不可說，即是空也。以因緣故起慈悲誓願。修四土說四土也。不可說而說、不可立而立，空有不相失、不相妨，約不思議論四土也。如妙德問：「此室何以空？」淨名答云：「十方佛土亦復皆空」，又云「雖知諸佛國土永寂如空，而常修淨土教化於群生。」故知四不可說永寂如空。有因緣故亦可說者，謂起種種殊勝國土。「願取佛國者非於空也」，二、合不成譬。若但於空則淨土不成，此斥二乘及通教菩薩，修但空因不成淨佛國土。

From “The bodhisattva” downwards is the second part: applying the analogy. This has two sections. First, applying the analogy of successful construction: if there is only ground without empty space, [the building] can never be completed. When there is both ground and empty space, one can erect a palace. If one wishes to purify a buddha-land, two dharmas must combine: if one uses only existence, how could ordinary beings or Tripiṭaka bodhisattvas purify a land? If one uses only emptiness, how could the two vehicles or shared-teaching bodhisattvas purify a land? Only when emptiness and ground are both fully present can the erection of a palace reach completion. By taking an empty mind of non-attainment and focusing on the four kinds of sentient beings bound by suffering and origination, and thereby cultivating the vows and practices of the four paths and cessations, one constitutes the cause for a pure land. As in the Nirvāṇa [Sūtra], the four inexpressibles are precisely emptiness. Arising from causes and conditions, one gives rise to compassionate vows, cultivating the four lands and preaching the four lands. Preaching what is inexpressible, establishing what cannot be established, emptiness and existence neither lose nor obstruct one another; this is discussing the four lands in terms of the inconceivable. Just as Mañjuśrī asked, “Why is this room empty?” and Vimalakīrti replied, “The buddha-lands of the ten directions are also all empty,” and further said, “Although knowing that all buddha-lands are eternally tranquil like empty space, he constantly cultivates pure lands to teach and transform the multitudes of beings.” Hence we know that the four inexpressibles are eternally tranquil like empty space. Their being expressible due to causes and conditions refers to bringing forth various sublime lands. “One who vows to take a buddha-land does not do so in empty space” is the second part: applying the analogy of failure. If one [relies] merely on emptiness, the pure land is not completed. This rebukes the two vehicles and the shared-teaching bodhisattvas, whose cultivation of a cause of mere emptiness fails to complete the purification of a buddha-land.