維摩經玄疏 3.132

3.132

第三、約三藏教位釋淨、無垢、稱義者，正在中忍補處之位也。六度之道，即是淨義。所以者何？三種藥中，無三種病；六度是道諦，是淨義。故《法華經》云「又見佛子，修種種行，求無上慧，為說淨道」也。維摩大士六度行成，即是淨義；無六蔽垢，故言無垢；以相似解，內稱生滅四諦之理，外稱根緣，助釋迦如來顯三乘之教，故云淨、無垢、稱也。是以〈方便品〉現疾，為國王、長者說無常、苦、空、無我不淨之法，訶責諸人勸求佛果，意在此也。

Third, in explaining the meanings of pure, undefiled, and acclaiming with reference to the stages of the Tripiṭaka teaching: this lies precisely at the stage of being bound to the next birth in medium forbearance. The path of the six pāramitās is precisely the meaning of pure. Why is this? Among the three medicines there are not the three sicknesses; the six pāramitās are the truth of the path, which is the meaning of pure. Therefore, the *Lotus Sūtra* states: 'Again I see Buddha-sons / practicing various deeds, / seeking unsurpassed wisdom; / for them he expounds the pure path.' The great being Vimalakīrti's fulfillment of the practice of the six pāramitās is precisely the meaning of pure; being without the defilement of the six obscurations, it is said to be undefiled; with an understanding of resemblance, he internally accords with the principle of the four noble truths of arising and ceasing, and externally accords with faculties and conditions to assist Śākyamuni Tathāgata in revealing the teaching of the three vehicles—hence he is called 'pure, undefiled, and acclaiming' (Vimalakīrti). Therefore, in the 'Expedient Means Chapter' he manifests illness, expounds the dharmas of impermanence, suffering, emptiness, non-self, and impurity for the kings and elders, and rebukes everyone to encourage them to seek the fruit of buddhahood; the intention lies precisely here.