維摩經略疏垂裕記 4.22

4.22

五、佛現淨土釋疑，二：初、分科。二、隨釋，四：初、案地現淨。「答曰有二意」者，荊溪云：第一則別，唯一同居；二者理通，通於四淨。與前日月譬意亦同。「前說諸方等」下，於前縱見佛勝應身，不謂此身別有淨土。今藉佛力，亦未了知佛常寂土及以果報。隨機見者置而不論，故此隨機仍屬於密，不同《華嚴》一切皆見皆聞故也。「悉有生淨土之理」者，坐華且表同居之淨，仍通四淨。若至法華，四淨因足，蒙授記後分破無明，豈非一分常寂光顯。故寂光中，三土具足自力在當，故云之理。

Fifth, the Buddha manifests the pure land to resolve the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in four: first, pressing the earth to manifest the pure [land]. On "the answer states there are two meanings," Jingxi says: The first is specific, being solely the one common abode; the second is that its principle is pervasive, pervading the four purities. Its meaning is the same as the previous metaphor of the sun and moon. From "the previously expounded Correct and Equal [sūtras]" downward: even if one previously saw the Buddha's superior response body, one did not think that this body had a separate pure land. Now, relying on the Buddha's power, they still did not understand the Buddha's land of eternal quiescent light and the [land of real] reward. Those who saw according to their faculties are set aside without discussion; hence this seeing according to faculties still belongs to the secret, unlike the Avataṃsaka where everyone sees and hears everything. On "all having the principle of being born in the pure land": sitting on a lotus provisionally represents the purity of the common abode, yet it still pervades the four purities. If one reaches the Lotus Sūtra, the causes for the four purities are fulfilled, and after receiving prophecy one partially shatters fundamental ignorance; is this not the partial revealment of eternal quiescent light? Therefore, within quiescent light, the three lands are fully equipped, and one's own power lies in the future; hence it is called "the principle of [being born in the pure land]."