維摩經略疏垂裕記 3.75

3.75

二、「眾生」下，別解，二：初、釋眾生。二、「所言」下，釋之類，三：初、正明。「有為緣集」等者，荊溪云：諸緣積集，有為無為一切悉然。應知有為即緣集，名有為緣集。若以無為為緣集者，名無為之緣集。「及開中下寂光」者，合而言之在果報中。「此三土眾生」等者，荊溪云：若作都迷即二，同居及以有餘。若兼分迷，即指同居有餘果報。若全取分迷，即是果報及中下寂光。是故文中上句云「及開中下寂光」也，故取分迷皆在無為緣集故也。

Second, from "sentient beings" onward, specific explanation, in two [parts]: First, explaining sentient beings. Second, from "the phrase" onward, explaining "categories of," in three [parts]: First, directly clarifying. Regarding "the conditioned assembly of conditions" and so forth, Jingxi says: The accumulation of various conditions is completely so for all conditioned and unconditioned [dharmas]. One should know that conditioned [dharmas] are themselves the assembly of conditions, termed the conditioned assembly of conditions. If one takes the unconditioned as the assembly of conditions, it is called the unconditioned assembly of conditions. Regarding "and opening the intermediate and lower Quiescent Light," spoken collectively, they are within the [land of] karmic fruition. Regarding "sentient beings of these three lands" and so forth, Jingxi says: If one considers total delusion, there are two: the Co-dwelling [Land] and [the Land with] Remainder. If one combines partial delusion, it refers to the Co-dwelling, [the Land with] Remainder, and [the Land of Karmic] Fruition. If one takes partial delusion entirely, it is [the Land of Karmic] Fruition and the intermediate and lower Quiescent Light. Therefore, the preceding line in the text says, "and opening the intermediate and lower Quiescent Light"; hence, taking partial delusion is entirely because it is in the unconditioned assembly of conditions.