維摩經略疏 2.92

2.92

問：菩薩可爾；聲聞取滅，豈有此義？答：所以言深求其理方有此義。如《法華》發聲聞迹，歎言少欲厭生死，實自淨佛土。又〈問疾品〉文殊方至淨名空室表佛國空，因此往復論佛國義。次〈不思議品〉燈王國、〈香積品〉現眾香國，此不扶成佛說佛國因果為此經宗。若不許佛國因果以當宗者，古來何得多云室內六品因空室生。六品既因此而生，豈非從佛國生也。淨名扶成佛國為宗，其義明矣。

Question: This may be so for bodhisattvas; but for śrāvakas who grasp extinction, how could such a principle exist? Answer: This is why it was said that only when one deeply investigates the principle does this meaning exist. As the Lotus Sūtra reveals the traces of the śrāvakas, praising them by saying that having few desires and loathing saṃsāra actually purifies one's own buddha-land. Furthermore, in the chapter "Inquiring after the Illness", Mañjuśrī's arrival at Vimalakīrti's empty room represents the emptiness of the buddha-land, and through this they go back and forth discussing the meaning of the buddha-land. Next, in the chapter "Inconceivable [Liberation]" there is the land of King of Lamps, and in the chapter "Accumulated Fragrance" there is the manifestation of the Land of Multitudinous Fragrances; do these not support and establish the cause and effect of the buddha-land spoken by the Buddha as the central purport of this sūtra? If one does not accept the cause and effect of the buddha-land as the central purport, why from antiquity have people frequently maintained that the six chapters within the room arise because of the empty room? Since the six chapters arise because of this, do they not arise from the buddha-land? That Vimalakīrti supports and establishes the buddha-land as the central purport is clear in its meaning.