維摩經略疏垂裕記 4.88

4.88

問：分段既合，那云二土？答：分雖有二，莫非分段，但論惡道五濁有無分淨穢耳。變易開者，良由無明有斷不斷、真應有無寂光，見不有須發心及不更發，又有功用及無功用，有此多別，須更分二。「此及諸句」等者，謂此句及下諸句皆應觀心也。荊溪云：以一觀門通該諸說。然於此中及以前文竪觀心源，不同他文觀心釋義。他文觀心並寄近事以明遠理，因名用義，借數辨行，從人顯法，約法通智。今乃竪明觀通事，是故此品約事。淨名密勸後進修於觀門，自行勸他加願利物，權實雙用，望果行因我即淨名，何須遠計。故並寄白衣公私文武以為興致。雖暫寄之，然應知之，發心即是，何簡黑白？故行斆者真觀行之大士也。是以四眾悉須欽風，可思齊焉、可自軌矣。然論菩薩雖遍四眾，出家理順、在俗義違，故示俗流，立行特出，具足眾德一切中尊，斥奪提蒙辯才無盡，欲使後代莫不歸之。

Question: Since 'fractional' [samsāra] is combined, why speak of two lands? Answer: Although divided into two, both are nothing other than fractional [samsāra]; they merely distinguish purity and defilement according to the presence or absence of the evil destinies and the five turbidities. As for the expansion of 'change' [samsāra], this is truly because ignorance may be severed or unsevered, the true and response [bodies] may possess or lack the [Light of] Quiet and Illumination, there is the distinction of whether or not one has seen [the Buddha] and must arouse the mind [for bodhi] or need not arouse it again, and there are the states of with effort and effortless. Having these many distinctions, it must be further divided into two. Regarding the phrase 'This and the various phrases,' it means that this phrase and all the phrases below should all be contemplated in the mind. Jingxi states: 'A single gate of contemplation comprehensively subsumes all the explanations.' However, here and in the preceding text, the source of the mind is contemplated vertically; this is not like the contemplation of mind used in other texts to explain the meaning. Other texts' contemplation of mind universally relies on near phenomena to clarify distant principles, employs meaning by virtue of names, discerns practice by borrowing numbers, reveals Dharma through persons, and opens up wisdom on the basis of Dharma. Now, it vertically clarifies contemplation penetrating phenomena; therefore, this chapter is based on phenomena. Jingming secretly encourages later learners to cultivate the gate of contemplation, to practice personally and encourage others, adding vows to benefit sentient beings, employing both the provisional and the real together, and aspiring to the fruit while practicing the cause: 'I myself am Jingming; what need is there to calculate afar?' Hence, he universally draws upon the white-robed [laity], the public and private, and the civil and military to serve as a stimulus. Although drawing upon them temporarily, one should nevertheless know that arousing the mind is itself [the reality]; how could one distinguish between black and white? Therefore, those who emulate this practice are true great beings of the contemplation of practice. For this reason, all four assemblies must admire his style, should strive to equal it, and should take it as their own standard. However, although bodhisattvas pervade the four assemblies, leaving the household accords with principle, while remaining in the lay world runs counter to its significance; therefore, he manifested among the secular stream, his established practice extraordinarily prominent, fully endowed with all virtues and supreme among all, reproaching, stripping away, and guiding the unenlightened with inexhaustible eloquence, wishing to cause none among later generations not to take refuge in him.