維摩經略疏垂裕記 4.14

4.14

三、佛釋疑，二：初、分科。二、隨釋，三：初、佛以日月問。「眾寶所成」者，日宮是赤金頗梨所成，月宮是白銀琉璃所成。「彼中」下，荊溪云：天子譬真身，宮譬真土。而云「真應二土」者，但是文略，應雙標身土。「萬德」下，明真能起應，故合標之。「真應法身所依」者，真是法身，通云所依及以所照，即是同居淨等四土。「又譬」下，前總以日月及以天子但作能照所依之譬。今置天子、又離日月作真緣譬，譬能成熟及照顯也。盲者二事俱不見，故緣修地前、真修登地，真緣合時破一分無明，即有真身依於真土而能照於三土。眾生成熟即譬正報說法，照顯即譬佛土攝生。常自照顯四種淨土者，且置同居穢也。「為二緣集」等者，此乃雙舉所除故也。身子雖除有為緣集，猶有無為，不見四淨。又復身子縱除穢中有為緣集，亦未能見淨同居也。故總二障障於五眼以責身子。「又有為無為」者，釋通諸盲者所以故也。

Third, the Buddha resolves the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in three: first, the Buddha questions with the sun and moon. On "formed of many jewels": the sun palace is made of red gold and sphatika crystal; the moon palace is made of white silver and vaiḍūrya lapis lazuli. From "within them" downward, Jingxi says: The deva-son is a metaphor for the true body, and the palace is a metaphor for the true land. Yet stating "the two lands of true and response" is merely an abbreviation of the text; both body and land should be indicated together. From "myriad virtues" downward, it clarifies that the true can give rise to the response, so they are marked together. On "that upon which the true and response dharmakāyas rely": "true" is the dharmakāya; speaking comprehensively of that upon which they rely and that which they illuminate, these are the four lands such as the pure [land of] common abode. From "further metaphor" downward: previously, taking the sun, the moon, and the deva-son together served merely as a metaphor for the illuminator and that upon which it relies. Now, setting aside the deva-son and also separating the sun and the moon, they are made into a metaphor for the true and the conditional, symbolizing the capacity to mature [beings] and to illuminate and reveal. Because the blind person sees neither of the two things, cultivating the conditional belongs prior to the stages, while cultivating the true belongs to ascending the stages; when the true and conditional unite, one portion of fundamental ignorance is broken, and there is immediately a true body relying on the true land, able to illuminate the three lands. Sentient beings being matured is a metaphor for the direct rewards preaching the Dharma; illuminating and revealing is a metaphor for the Buddha-land gathering in sentient beings. As for constantly illuminating and revealing the four kinds of pure lands by itself, this provisionally sets aside the defilement of the common abode. On "gathered by two kinds of conditions," etc.: this brings up together that which is eliminated. Although Śāriputra had eliminated the conditional accumulation of the conditioned, he still had that of the unconditioned, and so did not see the four purities. Furthermore, even if Śāriputra had eliminated the conditional accumulation of the conditioned within defilement, he was still not yet able to see the pure common abode. Therefore, the two obstructions together obstruct the five eyes, so as to reprimand Śāriputra. On "furthermore, conditioned and unconditioned": this explains the reason for all the blind persons generally.