維摩經略疏垂裕記 1.102

1.102

二、「別教」下，顯能入人，二：初、廣明別地；二、略例圓住。所證既齊，故須雙辨。初、別地中七，俱名淨者，以體相用因果悉離無明惑染故也。荊溪云：初地等有七淨者，此是今家義立七名。「一同體」者，一者十方同體、二者四土同體，此土即十方，故云一即一切；十方即此土，故云一切即一。又一即一切者，一土即三土故。一切即一者，三土即一土故。良由依正既居一心，一心豈分能所，故得廣狹互遍、理事交融。當知體總依正及以自他。第二至五，更別明之耳。前五下束前七淨以為三法：一體、二因、三果。體中細分，更有相用之別。荊溪云：前五體滿者，體既居初，故從初至四皆成就體。此但成於正報而已，故須第五依報住處，依正具足故名體滿。復由前四莊嚴於體，故令初體有相有用。三五屬相，三正報相、五依報相。二四屬用，二利他用、四自利用。若爾，相用應次，何以間雜？答：依正雖復俱通自他，一往從便，故別對耳。六七雖云因圓果滿，既許初地具於七淨，還是初地望於地前以立因果，即此因圓名為果滿。

Second, from "Separate Teaching" onwards, reveals the persons capable of entering, which has two parts: first, extensively explaining the Separate stages (bhūmis); second, briefly drawing a parallel with the Perfect abodes. Since what is realized is identical, it is necessary to explain both. First, as for the seven in the Separate stages, which are all called "pure," it is because the essence, marks, function, causes, and effects are all free from the defilement of the delusion of ignorance. Jingxi says: "That the first stage and so on have the seven purities is a set of seven designations established doctrinally by our school." As for "first, identical essence": first is the identical essence of the ten directions; second is the identical essence of the four lands. This land is itself the ten directions, therefore it is said that "the one is the all"; the ten directions are themselves this land, therefore it is said that "the all is the one." Moreover, that "the one is the all" is because one land is itself three lands. That "the all is the one" is because three lands are themselves one land. This is truly because, circumstantial and direct [rewards] already dwelling in the one mind, how could the one mind divide into subject and object? Therefore, breadth and narrowness mutually pervade, and principle and phenomena interpenetrate. One should know that the essence encompasses the circumstantial and the direct, as well as self and other. From the second to the fifth, they are further explained separately. From "the first five" onwards condenses the preceding seven purities into three dharmas: first, essence; second, cause; third, effect. Within the essence, finely divided, there are further distinctions of marks and function. Jingxi says: "That the first five complete the essence is because, since essence stands at the beginning, from the first through the fourth all accomplish the essence. This merely accomplishes direct reward; therefore, the fifth, the dwelling place of circumstantial reward, is required. The circumstantial and direct being complete is called completion of the essence. Furthermore, because the preceding four adorn the essence, they cause the primary essence to have marks and function." Three and five belong to marks: the third is the mark of direct reward, the fifth is the mark of circumstantial reward. Two and four belong to function: the second is the function of benefiting others, the fourth is the function of benefiting oneself. If so, marks and function should follow in sequence; why are they intermingled? Answer: Although circumstantial and direct [rewards] both pervade self and other, provisionally following convenience, they are separately paired. Although six and seven are spoken of as completion of cause and perfection of effect, since the first stage is admitted to possess the seven purities, it is still the first stage relative to the pre-stage [levels] that establishes cause and effect; this very completion of cause is called perfection of effect.