維摩經略疏垂裕記 2.203

2.203

二、長者獻蓋，二：初、分章懸示，二：初、標示分章。二、「獻五」下，懸談表報，二：初、示三章所表。初章表法報身土。次「而於」下，明第二章，表應佛身土。「大眾」下，明第三章，表聞三身四土依正不二，悟道得法喜也。初文云「因中慈迴向佛果成無緣慈」者，迴真因向極果也。「圓報法身」者，報身即果智，法身即果理。「成依報淨國」者，即法報所依究竟寂光也。亦迴因向果，故云成也。「表於應土」者，即三土也。「應佛化主」者，居乎三土咸名應佛，他受用報即是勝應。

Second, the elders offering umbrellas, in two parts: first, dividing the sections and giving an introductory explanation, in two parts: first, marking and dividing the sections. Second, from "offering five" onward, preliminary discussion on expressing the reward, in two parts: first, showing what is expressed by the three sections. The first section expresses the bodies and lands of Dharma and reward. Next, from "and in" onward, clarifies the second section, expressing the body and land of the response Buddha. From "the great assembly" onward, clarifies the third section, expressing hearing that the three bodies and four lands, circumstantial and direct [rewards], are non-dual, awakening to the Way, and attaining the joy of the Dharma. The first passage says: "compassion in the causal stage redirected toward the Buddha fruition becomes unconditioned compassion"—this is redirecting the true cause toward the ultimate fruition. Regarding "the complete reward and dharmakāya": the reward body is fruition wisdom; the dharmakāya is fruition principle. Regarding "becoming the pure land of circumstantial retribution": this is the ultimate tranquil light upon which the Dharma and reward rely. This is also redirecting cause toward fruition, hence it says "becoming." Regarding "expressing the response land": this refers to the three lands. Regarding "the response Buddha as the teaching host": residing in the three lands, they are all called response Buddhas; the reward for the enjoyment of others is precisely the superior response.