維摩經略疏垂裕記 4.88

4.88

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.