維摩經略疏垂裕記 1.154

1.154

問：進斷別惑生果報，令斷無明生寂光。別惑與無明異耶同耶？答：同也。但以初住所斷，不與小共，故名別惑。等覺所斷最後元品，故曰無明，故云則生寂光也。以四土區分，寂光約極果故。二、通室內。「皆顯佛國依報自在」者，良由依正唯心、三千本具，此理分顯則有大用。心性無外，納芥何疑？須彌大海俱屬依報，故云皆顯等也。「天女」下，荊溪云：正引住文以證同住寂光。不取十二通佛道品者，即於不淨而現於淨，具如釋所化意是也，然於此中且從橫說。引淨名偈者，證初住去淨土之行不得不修，因人果人皆悉爾也。

Question: "Advancing to sever the distinct delusion leads to birth in [the Land of] Fruitional Reward; causing one to sever fundamental ignorance leads to birth in [the Land of] Tranquil Light. Are the distinct delusion and fundamental ignorance different or the same?" Answer: "They are the same. It is only because what is severed at the first abode is not shared with the small [vehicle] that it is named the distinct delusion. What is severed at equal enlightenment is the final original grade, and therefore it is called fundamental ignorance; hence it is said that one is then born in Tranquil Light. This is because the four lands are distinguished, and Tranquil Light is spoken in terms of the ultimate fruit." Second, understanding what is inside the room. Regarding "All manifest the circumstantial reward of the Buddha-land as unimpeded": this is truly because circumstantial and direct [rewards] are only mind, and the three thousand [realms] are inherently possessed; when this principle is partially manifested, there is great functioning. The mind-nature has no outside—what doubt could there be in accommodating [Mount Sumeru in] a mustard seed? Mount Sumeru and the great ocean both belong to circumstantial reward; therefore it says 'all manifest,' and so forth. Regarding "The heavenly maiden..." onward, Jingxi says: "This precisely cites the text on abiding to prove their co-abiding in Tranquil Light. Not taking the twelve [dharmas] to penetrate the 'Buddha Path Chapter' means that right in the impure, the pure is manifested, fully as explained in the intention of what is converted; however, in this context it is provisionally explained in terms of the horizontal. Citing Jingming's verse proves that from the first abode onward, the practices of the pure land cannot but be cultivated; both those on the causal stage and those on the fruitional stage are all like this."