維摩經略疏垂裕記 1.100

1.100

二、「以觀」下，兼辨異名，二：初、正示異名。以果報土亦名實報無障礙，故此釋之。應知此號從因果二法得名，文中先釋實報，次釋無障礙。實字在因，報字在果。「以觀實相」者，此謂名字、觀行、相似位，悉是圓因，此釋實字。「發真」下，初住分證名為圓果，此釋報字也。「色心」下，釋無障礙義，謂修無礙因得無礙果，因果俱無障礙。「修因無定」者，了達色由心造、全色是心，心性融通、全心是色，色心不二，定執何從？此因剋果而能色心無礙、依正互融。荊溪云：以修因時淨穢境融，不可以一異名之，故云無定。

Second, from "By contemplating" onward, concurrently distinguishing different names, in two parts: First, directly showing the different names. Because the land of fruition retribution is also named True Retribution without Obstruction, he explains it here. One should know that this title takes its name from the two dharmas of cause and effect; in the text he first explains true retribution, and next explains non-obstruction. The character "true" lies in the cause, and the character "retribution" lies in the effect. Regarding "by contemplating the true reality," this means the stages of verbal identity, contemplation and practice, and resemblance identity, which are all perfect causes; this explains the character "true." From "generating the true" onward, the partial realization of the first abode is named the perfect effect; this explains the character "retribution." From "form and mind" onward, this explains the meaning of non-obstruction, meaning that cultivating unobstructed causes attains unobstructed effects, with both cause and effect being without obstruction. Regarding "the cultivation of causes having no fixed [determination]," completely comprehending that form is created by mind and that form in its entirety is mind, that the nature of mind is interpenetrating and that mind in its entirety is form, with form and mind being non-dual—whence could fixed attachment arise? This cause attains the fruit, thereby enabling form and mind to be unobstructed and circumstantial and direct [rewards] to mutually interpenetrate. Jingxi says: Because at the time of cultivating the cause, the realms of pure and defiled interpenetrate and cannot be designated as one or different, it is called "no fixed [determination]."