請觀音經疏闡義鈔 3.11

3.11

「今明」下，示今正義。彼此俱是應土，但淨穢不同。今此穢土機緣破惡，宜在淨土之佛，以淨破穢是對治故。「互為優劣」者，此土為劣、淨土為優，同居為劣、方便為優。實報、寂光，準說可見。「互有消除」者，穢土見思毒害，請淨土佛消除；淨土塵沙毒害，請有餘土佛消除；有餘無明毒害，請實報土佛消除。故云互有。此亦一往。應知淨土眾生若機在釋迦，亦請此佛。「如十」下，舉十人示互有消除相。「十種垂應」者，受苦報人及修世間善法者但感事相觀音，乃至修圓者感圓通觀音。此八人皆是同居穢土，感同居淨土八種觀音也。「變易二人」者，別三十心感實報觀音垂應，圓初住感寂光觀音垂應也。「十種西方」者，初人唯見事相，乃至第十見如虛空。例此，娑婆亦應十種。如《淨名經》明身子與梵王所見，《法華》常在靈鷲山等，但據多分眾生為其取土，故彼淨此穢，於中機緣不無異見，佛佛道齊於茲信矣。十種消伏約拔果報苦，乃至破無明說之。

From "Now explaining" below: this shows the correct meaning here. Both are response lands, differing only in purity and defilement. Now, for the capacities and conditions in this defiled land to shatter evil, it is fitting to rely on the Buddha of the pure land, for shattering defilement with purity is an antidote. Regarding "mutually superior and inferior": this land is inferior and the pure land is superior; the land of common abode is inferior and the land of expedients is superior. The lands of true reward and quiescent light can be understood by analogy with this explanation. Regarding "mutually eliminating": the poison of delusions of view and thought in the defiled land is eliminated by invoking the Buddha of the pure land; the poison of delusions like dust and sand in the pure land is eliminated by invoking the Buddha of the land of remainder; the poison of fundamental ignorance in the land of remainder is eliminated by invoking the Buddha of the land of true reward. Hence it says "mutually." This is also provisional. One should know that if the capacity of a sentient being in the pure land lies with Śākyamuni, they also invoke this Buddha. From "Like the ten" below: ten persons are cited to show the characteristics of mutual elimination. Regarding "ten kinds of responsive manifestations": those who experience painful retributions and those who cultivate mundane wholesome dharmas only stimulate the phenomenal Avalokiteśvara, and so on up to those who cultivate the perfect teaching, who stimulate the Avalokiteśvara of perfect penetration. These eight types of people all belong to the defiled land of common abode, stimulating eight kinds of Avalokiteśvara in the pure land of common abode. Regarding "the two types of beings of transformation": those of the thirty stages of mind in the distinct teaching stimulate the manifestation of the Avalokiteśvara of true reward, while those of the first abiding stage of the perfect teaching stimulate the manifestation of the Avalokiteśvara of quiescent light. Regarding "ten kinds of western directions": the first person sees only phenomena, and so on up to the tenth, who sees it like empty space. By this analogy, the Sahā world should also have ten kinds. For instance, as the Vimalakīrti Sūtra explains what Śāriputra and the Brahmā King saw, and the Lotus Sūtra describes being constantly on Vulture Peak, lands are designated based on the majority of sentient beings; hence that is pure and this is defiled, and within them differing perceptions arise depending on capacity and conditions. That the path of all Buddhas is equal can truly be trusted here. The ten kinds of eliminating and subduing are explained in terms of uprooting the suffering of karmic retribution up to shattering ignorance.