維摩經略疏 7.30

7.30

若見眾生心淨即佛土淨者，即於眾生心行見佛三種法身解脫不縱不橫，如世伊字。所以至極法身離身無土、離土無身，身土理同而名有異。如天帝釋有多種名，解脫亦爾，或名毘盧遮那或名常寂光土。故淨名空室表諸佛國空，唯置一床以疾而臥表三德解脫。若見室空即見以疾臥床，若見以疾臥床即見室空。若見眾生心空即見諸佛國空，即心行中求得三解脫。故淨名因答佛國即相仍答諸佛解脫，則還扶成佛說不思議解脫之旨趣，顯佛國之宗致也。助佛揚化，正意在此。下室內五品雖多有所明，結撮旨歸終從此出。

If one sees that the purity of sentient beings' minds is itself the purity of the buddha-land, then within the mental activities of sentient beings one sees the buddhas' three kinds of dharmakāya liberation, neither vertical nor horizontal, like the worldly letter 'I' [∴]. Therefore, in the ultimate dharmakāya, apart from the body there is no land, and apart from the land there is no body; body and land share the same principle, differing only in name. Just as Indra, Lord of the Gods, has many names, liberation is also like this: sometimes named Vairocana, sometimes named the Land of Eternally Silent Light. Hence Vimalakīrti's empty room signifies that the buddha-lands are empty, and only placing a single bed to lie ill signifies the liberation of the three virtues. If one sees the room is empty, one sees lying ill on the bed; if one sees lying ill on the bed, one sees the room is empty. If one sees the minds of sentient beings are empty, one sees the buddha-lands are empty, which means seeking within mental activities attains the three liberations. Therefore, because Vimalakīrti answered concerning the buddha-lands, he sequentially proceeded to answer concerning the buddhas' liberation, which in turn reinforces and accomplishes the purport of the inconceivable liberation taught by the Buddha, revealing the central aim of the buddha-lands. Assisting the Buddha in propagating the transformation—his primary intention is right here. Although the five chapters inside the room below explain much, their gathered purport ultimately originates from this.