維摩經略疏垂裕記 1.85

1.85

二、「故文」下，引證。初，引經。「則應」下，釋義也。永寂如空則四土叵得，而現種種四土宛然。應同凡聖是現身，現有封疆是現土。「凡聖」下，明所現二報差別也。「所現淨穢亦復如是」者，例同凡聖有高下也。五濁輕重同居淨穢，體析巧拙有餘淨穢，次第頓入實報淨穢，分證究竟寂光淨穢。現十界身名起眾生應，示四種土名起國土應。

Second, from "Therefore the text" onward, citing proof. First, citing the sūtra. From "Then in response" onward, this explains the meaning. If eternally quiescent like empty space, then the four lands cannot be apprehended, yet manifesting variedly, the four lands are vividly present. Responding in conformity with ordinary beings and sages is the manifestation of the body; manifesting territorial bounds is the manifestation of lands. From "Ordinary beings and sages" onward, this explains the distinction between the two types of retribution that are manifested. "The pure and defiled [lands] that are manifested are also like this" means that by analogy with ordinary beings and sages, they have higher and lower grades. The relative heaviness of the five defilements marks the pure and defiled of [the Land of] Common Abode; the skill or clumsiness in embodying or analyzing [emptiness] marks the pure and defiled of [the Land] with Remainder; gradual or sudden entry marks the pure and defiled of [the Land of] True Retribution; partial realization or ultimate [perfection] marks the pure and defiled of [the Land of] Quiescent Light. Manifesting bodies of the ten realms is called generating the response of sentient beings; displaying the four kinds of lands is called generating the response of lands.