維摩經略疏垂裕記 1.94

1.94

二、「明」下，淨土，二：初、指安養正釋。「未必悉是得道人」者，謂非但三乘聖人得生，凡夫亦生，故云未必。「故經」下，引《無量壽經》下品文以證凡夫得生也。「但以」下，結名也。但無四惡重染，故得淨名。其實猶有人天輕染，故名染淨淨土。又可染淨之名約正，淨穢之名約依。二土凡聖共居通名染淨；此土砂礫充滿別受穢名，彼土金寶莊嚴別受淨號。此雖不說，餘文說之。

Second, from "Explaining" onward, the pure land, in two parts: First, pointing to Anyang and directly explaining. "Not necessarily all are persons who have attained the Path" means that not only are sages of the three vehicles able to be born there, but ordinary beings are also born there; hence it says "not necessarily." From "Therefore the sūtra" onward, citing the passage on the lowest grade from the Larger Sukhāvatīvyūha Sūtra to prove that ordinary beings can be born there. From "Only because" onward, concluding with the name. Only because it lacks the heavy defilement of the four evil [destinies], it attains the name "pure." In reality, it still has the light defilement of humans and devas, and hence is called the pure land of defilement and purity. Alternatively, the name "defilement and purity" can be applied to direct [rewards], and the name "pure and defiled" applied to circumstantial [rewards]. The co-abode of ordinary beings and sages in both lands is collectively called "defilement and purity"; this land is filled with sand and gravel, so it specifically receives the name "defiled," whereas that land is adorned with gold and jewels, so it specifically receives the title "pure." Although this is not stated here, it is stated in other passages.