維摩經略疏垂裕記 3.76

3.76

二、約教。三、釋難，三：初釋三土既別，不應同是無為。難三土者，方便果報及中下寂光也。「所迷理同」者，同迷中道故。二、釋所迷既同，不應三土差別難。問意者，所迷既同土秖應一。答意者，惑斷深淺，須分土別。所迷理同，故並號無為。初意中，次第示四教生三土不同。初明藏通唯生方便。「五人」者，藏二乘，通三乘也。「受變易」等者，於《釋論》，二死則屬變易；於《攝論》，七死則屬方便。開七合二，二收七盡。七名，如第二記。次、「別圓」下，明別圓凡聖備生三土。「斷通惑」者，俱內凡位，別七住已上、圓七信已上，俱生方便土。「及見」下，見不空，即分證中道也。即別地、圓住已上，俱生果報。「若十」下，以寂忍三品對十等妙，故所以十等名分寂光土。寂忍，即寂光也。分證既深，別名寂滅，有後即十、無後即等。「雖復」下，次意也。所迷理同，故同稱無為。

Second, in terms of the teachings. Third, resolving objections, in three [parts]: First, resolving the objection that since the three lands are distinct, they should not equally be unconditioned. The three lands objected to are Expedient, Fruition, and the intermediate and lower Quiescent Light. Regarding "the principle they are deluded about is identical," it is because they are identically deluded about the middle way. Second, resolving the objection that since what they are deluded about is identical, the three lands should not be distinct. The meaning of the question is: since what they are deluded about is identical, there should only be one land. The meaning of the reply is: because of the depth or shallowness of the severing of delusions, distinctions among the lands must be made. Since the principle they are deluded about is identical, they are all called unconditioned. In the first meaning, it shows in sequence that the four teachings generate rebirth into the three lands differently. First, clarifying that the Tripiṭaka and common [teachings] only give rebirth into [the Land of] Expedients. "The five kinds of persons" refers to the two vehicles of the Tripiṭaka [teaching] and the three vehicles of the common [teaching]. Regarding "receiving the transformation [body]" and so forth: in the *Mahāprajñāpāramitopadeśa*, the two deaths belong to transformation; in the *Mahāyānasaṃgraha*, the seven deaths belong to expedients. Opening the seven combines into two, and the two completely subsume the seven. The names of the seven are as in the second record. Next, from "separate and perfect" onward, clarifying that ordinary beings and noble ones of the separate and perfect [teachings] are both born into the three lands. Regarding "severing the delusions common to all," these are both the internal ordinary stages: from the seventh abounding stage and above in the separate [teaching], and from the seventh faith and above in the perfect [teaching], both are born into the Land of Expedients. Regarding "and seeing" onward, seeing the non-empty is partially realizing the middle way; that is, from the stages of the separate [teaching] and the abidings of the perfect [teaching] and above, both are born into [the Land of Karmic] Fruition. Regarding "if the ten" onward, matching the three grades of the forbearance of quiescence to the ten [stages], equal [enlightenment], and sublime [enlightenment]; therefore, the ten and equal are named the partial Quiescent Light Land. The forbearance of quiescence is precisely Quiescent Light. Since partial realization is deep, it is separately named quiescent cessation; having a subsequent [stage] is the tenth [stage], and having no subsequent [stage] is equal [enlightenment]. From "although again" onward, it is the second meaning: because the principle they are deluded about is identical, they are equally called unconditioned.