維摩經略疏垂裕記 4.14

4.14

Third, the Buddha resolves the doubt, in two [parts]: first, dividing the outline; second, commenting on the text, in three: first, the Buddha questions with the sun and moon. On "formed of many jewels": the sun palace is made of red gold and sphatika crystal; the moon palace is made of white silver and vaiḍūrya lapis lazuli. From "within them" downward, Jingxi says: The deva-son is a metaphor for the true body, and the palace is a metaphor for the true land. Yet stating "the two lands of true and response" is merely an abbreviation of the text; both body and land should be indicated together. From "myriad virtues" downward, it clarifies that the true can give rise to the response, so they are marked together. On "that upon which the true and response dharmakāyas rely": "true" is the dharmakāya; speaking comprehensively of that upon which they rely and that which they illuminate, these are the four lands such as the pure [land of] common abode. From "further metaphor" downward: previously, taking the sun, the moon, and the deva-son together served merely as a metaphor for the illuminator and that upon which it relies. Now, setting aside the deva-son and also separating the sun and the moon, they are made into a metaphor for the true and the conditional, symbolizing the capacity to mature [beings] and to illuminate and reveal. Because the blind person sees neither of the two things, cultivating the conditional belongs prior to the stages, while cultivating the true belongs to ascending the stages; when the true and conditional unite, one portion of fundamental ignorance is broken, and there is immediately a true body relying on the true land, able to illuminate the three lands. Sentient beings being matured is a metaphor for the direct rewards preaching the Dharma; illuminating and revealing is a metaphor for the Buddha-land gathering in sentient beings. As for constantly illuminating and revealing the four kinds of pure lands by itself, this provisionally sets aside the defilement of the common abode. On "gathered by two kinds of conditions," etc.: this brings up together that which is eliminated. Although Śāriputra had eliminated the conditional accumulation of the conditioned, he still had that of the unconditioned, and so did not see the four purities. Furthermore, even if Śāriputra had eliminated the conditional accumulation of the conditioned within defilement, he was still not yet able to see the pure common abode. Therefore, the two obstructions together obstruct the five eyes, so as to reprimand Śāriputra. On "furthermore, conditioned and unconditioned": this explains the reason for all the blind persons generally.