維摩經略疏垂裕記 1.117

1.117

二、「國既」下，約土別示，三：初、例果略示。果即所取四土也。「四教至感於四土」者，荊溪云：故知自行依之與正一因成二，故云正因感四佛果，依因復感四土。所以其因不殊而義兩別，故使寂光法身異而常一。「子細」下，一往以四教對四土，如向明之。二往窮覈，故有小妨，以同居用四、方便用三、果報用二，此其妨也。子細，即二往也。荊溪云：小妨者，若四教因對於四土，雖有此義，不無小殊。何者？藏通對於同居淨穢，別對有餘，似如稍得。若於土中辨教多少，是則不便，故更對土用教增減委悉論之。今謂若準《止觀》，即是以同居對藏、有餘對通，已如前記。荊溪以藏通對同居、別對有餘者，且順下文用教增減以說。故下文云「有餘土成佛乃至云修於別圓兩教之因」，既不云通，故以別教對有餘也。

Second, from "Since the lands..." onward, presenting them separately with reference to the lands, in three parts: first, briefly presenting them by analogizing with the fruits. The fruits are precisely the four lands that are grasped. Regarding "The four teachings through to evoke the four lands," Jingxi says: Therefore, we know that between circumstantial and direct [rewards] in one's own practice, a single cause forms the two. Hence it is said that the direct cause evokes the four Buddha-fruits, while the circumstantial cause evokes the four lands. Therefore, while their cause is not different, their meanings are distinct; thus it brings about that the dharmakāya of the Quiescent Light is diverse yet ever single. From "In detail..." onward: tentatively, one correlates the four teachings to the four lands, as explained earlier. Going further to examine them thoroughly, there is a minor impediment, because the Co-dwelling [Land] employs four [teachings], Expediency employs three, and Fruit-Reward employs two; this is the impediment. "In detail" means going further. Jingxi says: As for the "minor impediment," if one correlates the causes of the four teachings with the four lands, although this principle exists, it is not without a slight disparity. Why so? Correlating the Pitaka and Common [teachings] with the pure and defiled of Co-dwelling, and the Separate [teaching] with With-Remainder, seems somewhat acceptable. But if one distinguishes the number of teachings within a land, it becomes awkward. Therefore, we discuss in detail the increase and decrease of teachings employed by correlating them further with the lands. Now I consider: if we follow *Cessation and Contemplation*, it correlates Co-dwelling with the Pitaka [teaching] and With-Remainder with the Common [teaching], as already noted previously. That Jingxi correlates the Pitaka and Common with Co-dwelling and the Separate with With-Remainder is tentatively conforming to the discussion below of the increase and decrease of teachings employed. Thus the text below says: "Attaining Buddhahood in the With-Remainder Land through to cultivating the causes of the two teachings, the Separate and the Perfect." Since it does not mention the Common, it correlates the Separate teaching with With-Remainder.