維摩經略疏垂裕記 1.89

1.89

二、別明佛國。四相既分故曰別明，二：初、列章辨示，二：初、指廣列章。「即因陀羅網」等者，如《華嚴》所明帝網，眾珠交輝互照，以喻彼土色心無妨諸土互攝。因陀羅，此云帝，帝釋宮中有此網也，一一網目悉有珠焉。荊溪云：即因陀羅者，既一土攝一切土，故得此界遍攝下二，唯不能攝上品寂光。其義既通，理何隔異？準此以說上能攝下，有餘亦應攝於同居，體內外惑其相異故，斷界內惑者與未斷者報不相收，別圓二人地住已前，觀道雖通未見理故，論其報相優劣尚隔。

Second, specifically explaining the Buddha-lands. Since the four aspects have been distinguished, it is called specifically explaining, in two parts: First, setting out the sections to distinguish and demonstrate them, in two parts: First, pointing to the broad [treatment] and setting out the sections. "Namely, the net of Indra" and so forth: as explained in the Avataṃsaka regarding the net of Śakra, the numerous jewels mutually reflect and illuminate one another, used as a metaphor for form and mind having no obstruction in that land and the various lands mutually subsuming one another. Indra is translated here as "Lord"; this net is found in the palace of Śakra Devānām Indra, and in every mesh of the net there is a jewel. Jingxi says: "Namely, Indra" means that since one land subsumes all lands, this realm is able to comprehensively subsume the lower two, but it cannot subsume the supreme grade of Quiescent Light. Since its meaning is pervasive, how could the principle be divided and separated? Analogous to this, in speaking of the higher being able to subsume the lower, [the Land] with Remainder should also subsume [the Land of] Common Abode; because the characteristics of defilements internal and external to the [three] realms are different, the retributions of those who have severed internal defilements and those who have not do not subsume each other; for the two persons of the Separate and Perfect [teachings] prior to the stages and abodes, although their path of contemplation is pervasive, because they have not yet seen the principle, when discussing the characteristics of their retribution, superior and inferior are still separated.