維摩經略疏垂裕記 3.103

3.103

二、對昔顯今。「昔論」等者，昔指普集等諸方等經。「今明」等者，荊溪云：爾前諸經但明正報，唯說三身對於四教，前二教佛俱名應。故若以依因對於四土者，同居有餘俱名應土，故今身土或四或三。「依因」者，取土，利物因也。若對緣集有為無為，及以生死分段變易，國須分四，即二同居、方便實報，二集二死各分二故。

Second, contrasting the past to reveal the present. Regarding "In past discussions, etc.": "the past" refers to various vaipulya sūtras such as the Puji. Regarding "Now elucidating, etc.", Jingxi says: "The sūtras prior to this only elucidated the direct reward, speaking solely of the three bodies corresponding to the four teachings; the Buddhas of the former two teachings are both called response [bodies]. Therefore, if the circumstantial cause is correlated with the four lands, both the shared-dwelling and remainder lands are called response lands; hence the present bodies and lands are either four or three." "Circumstantial cause" refers to taking a land, which is the cause for benefiting beings. If correlated with conditional origination, conditioned and unconditioned, as well as the birth-and-death of fractured segments and inconceivable transformation, the lands must be divided into four: namely the two shared-dwelling [lands], the expedient [land], and the true reward [land], because the two originations and two deaths are each divided into two.