維摩經略疏垂裕記 1.112

1.112

二、「問若」下，明對教須四，二：初問、二答。明十土等一往有經，對當四教不如四土，故云措意難見。措，置也。言「欲對四教」者，準《止觀》文以教，對土有橫有竪。橫對者，同居用藏，方便用通，實報用別，寂光用圓。竪對者，同居用四，方便用三，實報用二，寂光用圓。竪約設教對機，機既增減不同，致使教有差別。四土對教優劣多少，故名為竪。土體敵對無復優劣，故名為橫。

Second, from "asking: if" onwards, clarifies that relative to the teachings four are required, which has two parts: first, the question; second, the answer. Clarifying that while the ten lands and so on provisionally exist in sūtras, matching them with the four teachings is not as good as the four lands, hence it is said that the intention is difficult to discern. 'Cuo' means to place. As for 'desiring to match with the four teachings,' according to the text of the Mohe zhiguan, matching teachings with lands has both horizontal and vertical aspects. For horizontal matching: common residence uses the Piṭaka [teaching], expedient [remainder] uses the Common [teaching], Fruition-Reward uses the Separate [teaching], and Tranquil Light uses the Perfect [teaching]. For vertical matching: common residence uses four, expedient [remainder] uses three, Fruition-Reward uses two, and Tranquil Light uses the Perfect. The vertical is spoken of in terms of establishing teachings to match capacities; capacities differing in increase and decrease causes teachings to have distinctions. The four lands being matched with teachings in superiority/inferiority and quantity/fewness is therefore called vertical. The essences of the lands directly confronting each other without superiority or inferiority is therefore called horizontal.