維摩經略疏垂裕記 8.152

8.152

二、「若見」下，明依正不二歸宗佛國，二：初、明依正不二。「所以至極至而名有異」者，幸冀後德細讀斯文，一心遍收於斯可曉，無情成佛無在致疑。厥或信有情成佛而不信無情成者，其猶信天帝是忉利主，不信憍尸迦是三十三天主也。況文顯云身土理同而名有異，大師親說，宜深思之。

Second, from "if one sees" onward, clarifying the non-duality of circumstantial and direct [rewards] and returning the cardinal tenet to the Buddha-land, which has two parts: first, clarifying the non-duality of circumstantial and direct [rewards]. Regarding "the reason the ultimate limit reaches up to the names being different": it is hoped that worthy successors will read this text carefully; that the one mind entirely subsumes [all] can be understood here, leaving no grounds for doubt that insentient beings attain Buddhahood. If someone believes that sentient beings attain Buddhahood but does not believe that insentient beings do, it is like believing the Heavenly Emperor is the lord of Trāyastriṃśa, but not believing that Kauśika is the lord of the Thirty-Three Heavens. How much more so when the text clearly states that body and land have the same principle but different names; this was spoken directly by the Great Master and should be pondered deeply.