維摩經略疏垂裕記 9.35

9.35

二、明本迹依土不思議，二：初、正釋，二：初、對前簡示。二、「今明」下，正明迹用，二：初、正明同居。「集在一國」者，荊溪云：且在此經。若從此理，亦可一塵具一切剎。故〈不二門〉云「塵身與法身量同，塵國與寂光無異。」是則一一塵剎一切剎，一一塵身一切身，廣狹勝劣難思議，淨穢方所無窮盡，若非三千空假中，安能成茲自在用。二、「若迹」下，結況二土。

Second, clarifying the inconceivability of the lands relied upon in fundamental and trace has two [parts]: first, the actual explanation, which has two [parts]: first, discerning and indicating in contrast to what precedes; second, from "now clarifying" downward, directly clarifying trace functioning, which has two [parts]: first, directly clarifying cohabitation—regarding "gathered in one land," Jingxi says: for now, it is in this sūtra. If proceeding from this principle, one dust mote can also possess all lands. Thus the "Gate of Non-duality" says: "The dust body is equal in measure to the dharmakāya; the dust land is no different from quiescent light." If so, then every single dust land is all lands; every single dust body is all bodies. Breadth and narrowness, superiority and inferiority, are hard to conceive; pure and defiled directions and places are inexhaustible. If not for the three thousand [realms] being empty, provisional, and middle, how could this unfettered functioning be accomplished? Second, from "if the trace" downward, concluding by comparing the two lands.