維摩經略疏垂裕記 4.16

4.16

三、佛合。「眾生至不見同居淨土」者，雖從近說，正以此文斥於身子不見四淨，是故且以同居言之。豈可即令身子見於有餘果報？以從道理，故文兼以有餘等合，故從界內罪去次第合之。言界內罪者，即界內真諦之執，乃為同居淨土之障。此罪即以無為集合共障五眼，故便不見四種淨土。若秖單訶不見同居之淨土者，則不須云二種緣集以通責，故次第釋出。若爾，同居淨中亦有執真與無為合，何以得見同居淨耶？答：以彼生者已除界內二種障故，今從穢責，故云障彼同居淨土。若從同居淨中責者，秖得云不見有餘果報等三。「有前四種罪障」者，界內有為緣集障、界內塵沙障、界外塵沙障、界外無明障。而此四障於四淨，故知身子具四種障。身子雖除惡有為集，然由有於淨有為集，不依佛慧，故使於垢不能見淨，是故四淨悉皆不見。

Third, the Buddha applies the metaphor. On "sentient beings ... up to ... not seeing the pure land of common abode": although stated in terms of what is close at hand, the primary intent of this text is to reprimand Śāriputra for not seeing the four purities; hence it is provisionally spoken of in terms of the common abode. How could one immediately cause Śāriputra to see [the lands of] remainder and [real] reward? Because it follows the principle, the text also combines them with remainder, etc. to match them; hence it matches them in sequence beginning from the offenses within the realm. The phrase "offenses within the realm" refers to the grasping at the true truth within the realm, which constitutes an obstruction to the pure land of common abode. These offenses, combined with the unconditioned, together obstruct the five eyes, so that he then does not see the four kinds of pure lands. If it were merely a single reproach for not seeing the pure land of common abode, it would not be necessary to speak of the two kinds of conditional accumulation to reprimand generally; hence it is explained in sequence. If so, within the pure common abode there is also the grasping at the true combining with the unconditioned—why can they see the pure common abode? Answer: Because those born there have already eliminated the two kinds of obstructions within the realm. Here he is reprimanded from the standpoint of defilement; hence it is said to obstruct that pure land of common abode. If he were reprimanded from within the pure common abode, one could only say he does not see the three [higher lands] such as the remainder and fruition-reward. On "having the aforementioned four kinds of offense-obstructions": the obstruction of conditional accumulation of the conditioned within the realm, the dust-and-sand obstruction within the realm, the dust-and-sand obstruction beyond the realm, and the ignorance obstruction beyond the realm. These four obstruct the four purities, so we know that Śāriputra possessed the four kinds of obstructions. Although Śāriputra had eliminated the evil conditioned accumulation, because he still had the pure conditioned accumulation and did not rely on the Buddha's wisdom, he was caused to be unable to see the pure within the defiled, and for this reason he could not see any of the four purities.