維摩經略疏垂裕記 4.4

4.4

二、「從相」下，從似入真，二：初、分真作佛。「入銅輪」者，《瓔珞》以六輪喻位，十住，銅輪也。「即於二土自行」等者，荊溪云：穢淨二種同居土也。謂住觀行相似位時修淨土因，若入銅輪還於二土以攝同類，乃至令入有餘果報，故下用經四句結云「教化眾生調伏」等也，即用前文橫竪對土釋於淨穢二同居也。若以上化下，即有餘同居。「為說漸頓」等者，施五時化也。

Second, from "From resemblance" downward, entering the true from resemblance, in two parts: first, partially realizing the truth and becoming a Buddha. As for "entering the bronze wheel," the Yingluo [jing] uses six wheels as a metaphor for positions; the ten dwellings are the bronze wheel. As for "immediately in the two lands practicing on one's own" and so forth, Jingxi says: these are the two kinds of shared dwelling lands, defiled and pure. This means that while abiding in the stages of contemplation practice and resemblance, one cultivates the cause of the pure land; upon entering the bronze wheel, one returns to the two lands to gather those of the same kind, down to causing them to enter [the lands of] remainder and fruitional reward; therefore, below it uses the four sentences of the sūtra to conclude, saying "teaching and transforming sentient beings, subduing," and so forth, using the previous text's horizontal and vertical matching with the lands to explain the two shared dwellings of pure and defiled. If transforming the lower from above, this is remainder and shared dwelling. As for "expounding for them the gradual and the sudden" and so forth, this is conferring the transformation of the five periods.