維摩經略疏垂裕記 8.59

8.59

二、「等覺」下，明三土俱有，三：初、實報，二：初、正明等覺權實二疾俱有也。二、「如此」下，例示下位。二、有餘。三、同居。四、觀心。荊溪云：約觀心者，義通初心，是故云也。如無貪人權現貪等，故置無疾現疾等言。「或自行」等者，明示現權疾之所以也。自行精進秖可示為懈怠之權，不可實墮而示精進。化益不定，意在隨宜。「乃至一切」者，一切鬼神亦有權變假設之相，事通意局。

Second, from "Equal enlightenment..." onward, clarifying that the three lands have both, in three: first, Real Reward, in two: first, directly clarifying that equal enlightenment has both illnesses, provisional and real; second, from "Like this..." onward, illustrating the lower stages by example. Second, [the Land of Expedient Means] with Remainder. Third, [the Land of] Shared Dwelling. Fourth, contemplation of mind. Jingxi says: As for "in terms of contemplation of mind," the principle applies generally to the initial mind; therefore it is stated. Just as a person free from greed provisionally manifests greed and the like, so the words "without illness, manifesting illness" are set down. Regarding "or one's own practice," etc., this clarifies the reason for manifesting provisional illness: one's own practice of vigor can only be manifested as the provisionality of indolence; one cannot truly fall while manifesting vigor. The benefits of transformation are not fixed; the intention lies in adapting to what is appropriate. Regarding "up to all," all ghosts and spirits also have aspects of provisional transformations and expedient appearances; the phenomena are broad, but the intention is specific.