維摩經略疏 6.120

6.120

四、約寂光者，解有二種：若寂光土唯妙覺所居，則自體因果患累永盡，無病可論。若通下地菩薩所居，則有微細因果之疾。此取有後或無有後生死。若依《仁王》，法雲三生則無有後終生有後住生，法雲始生乃至歡喜皆屬因緣生死，此別教為便。依圓義推，無有後即是等覺，有後或從法雲至三十心，皆是因緣展轉輕重。雖作此解，未可定用。但依前釋，寂光土究竟清淨，豈有因果細微之疾相待判其輕重者乎？

Fourth, regarding Quiescent Light: there are two explanations. If the Land of Quiescent Light is inhabited solely by wonderful enlightenment, then the causal and resultant burdens of affliction of the intrinsic essence are eternally exhausted, and there is no illness to discuss. If it is generally inhabited by the bodhisattvas of the lower grounds, then there are subtle causal and resultant illnesses. This adopts birth-and-death with a subsequent [existence] or without a subsequent [existence]. If one relies on the Benevolent King Sūtra, the three births of Dharma Cloud are without subsequent [existences], the final birth is with a subsequent [existence], and the abiding birth, the initial birth of Dharma Cloud, down to Joyful [Stage], all belong to birth-and-death by cause and condition; this is expedient for the distinct teaching. Deductively according to the circular meaning, being without a subsequent [existence] is equal enlightenment; having a subsequent [existence] is from Dharma Cloud down to the thirty minds, all being cause and condition progressively lighter and graver. Although this explanation is made, it cannot be definitively adopted. Relying solely on the former explanation, the Land of Quiescent Light is ultimate purity; how could there be subtle causal and resultant illnesses relative to which one determines their gravity or lightness?