維摩經略疏垂裕記 1.149

1.149

二、「中是」下，以觀配土，二：初、配土。全理成事，故云中是因緣善惡之境，故以此境以攝同居。次以三觀配攝三土，可見。「非因非果而因而果」者，中理非事故非因果。而始解此理名因、終顯此理名果，故云而因而果。「若了至礙土」者，因果無殊、始終理一，名無礙也。

Second, from 'In this...' onward, matching the contemplation to the lands, with two parts: first, matching the lands. The principle entirely becoming phenomena, hence it says 'in this are the objects of conditioned wholesome and unwholesome,' therefore using this object to subsume cohabitation. Next, matching and subsuming the three lands with the threefold contemplation can be understood. Regarding 'neither cause nor fruition, yet cause and fruition,' the middle principle is not phenomena and therefore is neither cause nor fruition. Yet first understanding this principle is called cause, and finally manifesting this principle is called fruition; hence it says 'yet cause and fruition.' Regarding 'If realizing... unhindered land,' cause and fruition being without difference, and beginning and end being one in principle, is called unhindered.