維摩經略疏垂裕記 4.23

4.23

二、問身子。三、答。四、正釋疑，二：初、分科。二、隨釋，三：初、法。二、譬，二：初、分科。二、隨釋，二：初、開譬。「飯異」等者，荊溪云：常寂即器，同居有餘果報為三，并身子見理應有四。同居淨穢一土合說，故但云三，不得云四。二、合譬。荊溪云：十種者，初一番別斥身子，後九番通密斥之，與盲者譬及案地譬其意大同。第十文云「諸土非垢」等者，應將寂光却對前九，應云前九非垢非淨名之為垢，常寂光土亦非垢淨而名為淨。初同居淨穢云五濁重輕等者，亦得輕者名為互清。彼見思輕眾生，壽命劫量等相一切勝此，故名為輕。「上下相望」者，始圓初住終第九地，悉名果報。第十地及等覺妙覺是三品寂忍，即三品寂光，如前疏文已釋。今文比較，正用此義。六果報與下寂光並者，即是九地與十地並也，七八即是等覺妙覺。「十諸土」下，荊溪云：雖即一切俱非垢淨，而垢而淨亦成差也。

Second, questioning Śāriputra. Third, the reply. Fourth, directly resolving the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in three: first, the Dharma; second, the metaphor, in two: first, dividing the outline; second, commenting on the text, in two: first, setting up the metaphor. On "the differences in the rice," etc., Jingxi says: Quiescent light is the vessel; common abode, remainder, and fruition-reward are the three, and together with Śāriputra's sight, in principle there should be four. Since the pure and defiled of the common abode are spoken of together as one land, it only mentions three and cannot say four. Second, applying the metaphor. Jingxi says: As for the ten kinds, the first round specifically reprimands Śāriputra, while the latter nine rounds reprimand him generally and secretly, their intention being broadly the same as the metaphor of the blind person and the metaphor of pressing the earth. Where the tenth text says "the lands are neither defiled," etc., one should take quiescent light and contrast it back with the preceding nine: one should say that the preceding nine are neither defiled nor pure yet called defiled, and the land of eternal quiescent light is also neither defiled nor pure yet called pure. As for the first [concerning] the pure and defiled of the common abode stating that the five turbidities are heavy or light, etc.: the lighter one may also be called mutually pure. The sentient beings whose views and thoughts are light there have lifespans, kalpa durations, and other characteristics that completely surpass this, hence it is called light. On "mutually viewed from above and below": from the initial dwelling of the perfect [teaching] up to the ninth stage, all are called fruition-reward. The tenth stage, equal enlightenment, and wondrous enlightenment are the three grades of quiescent forbearance, which are the three grades of quiescent light, as previously explained in the commentary. The present text's comparison precisely employs this meaning. The six fruitions-rewards juxtaposed with the lower quiescent light means the ninth stage juxtaposed with the tenth stage, and the seventh and eighth are equal enlightenment and wondrous enlightenment. From "ten: all the lands" downward, Jingxi says: Although all are indeed neither defiled nor pure, yet being defiled and being pure also form distinctions.