維摩經略疏垂裕記 1.83

1.83

二、「而至」下，雙釋，二：初、約事理雙釋。「至理虛寂」等者，荊溪云：明有事之由。然理本絕待，豈分二別？說有事理已屬於事。「本無」下，非上理。「豈有」下，非上事。能即能居應身，所即所棲之域，理事俱無，常冥絕待。「但以」下，即絕待理成相待事，故三身四土之別，真身棲於寂理、應身居乎事土。

Second, "And..." below, dual explanation, which has two parts: first, dual explanation in terms of phenomena and principle. Regarding "the ultimate principle is vacuous and quiescent" and so on: Jingxi says, "Clarifying the reason for the existence of phenomena. However, principle is fundamentally beyond relativity; how could it be divided into two? Preaching that there are phenomena and principle already belongs to phenomena." "Fundamentally without..." below negates the principle above. "How could there be..." below negates the phenomena above. The subjective is the response body capable of dwelling; the objective is the realm where it dwells. Both principle and phenomena are absent, constantly dark and beyond relativity. "Only through..." below: that is, the principle beyond relativity becomes the mutually relative phenomena; hence there are distinctions of three bodies and four lands: the true body dwells in quiescent principle, while the response body resides in phenomenal lands.