維摩經玄疏 3.185

3.185

第三、約通教明位，釋淨、無垢、稱義者，大士位在補處，真諦之理，性自皎然，名之為淨；界內二障正惑已盡，習氣微薄，故名無垢；智慧內與真諦相應，外能稱三乘根性，神通說法，故云稱也。是則略辨通教大士受淨、無垢、稱之名。所以須示現此菩薩之像者，用此形聲託疾，為國王、長者說如夢幻之法，勸求菩提。又破三藏教三乘，封守拙度之迷僻也。若尋什師、生、肇《注維摩經》，同用此意；梁、陳諸大法師講此經文，判菩薩位，厝意高下，雖小不同；今家往望，皆併是用通教意釋此經耳。

Third, regarding explaining the stages according to the shared teaching to interpret the meanings of 'pure' (jing), 'undefiled' (wugou), and 'fame' (cheng): The great being's stage is that of succession [to the Buddha]; the principle of the real truth (saṃvṛti-satya) is of its own nature clear and bright, which is named 'pure'. The primary afflictions of the two obstacles within the realm [of saṃsāra] are already exhausted, and residual habits are attenuated; therefore he is named 'undefiled'. Wisdom internally corresponds to the real truth, and externally can match (cheng) the capacities of the three vehicles, displaying supernatural powers and preaching the Dharma; hence it is called 'fame' (cheng). This briefly distinguishes how the great being of the shared teaching receives the names 'pure', 'undefiled', and 'fame'. The reason this bodhisattva's form must be manifested is that by using this bodily form and voice, feigning illness, he expounds teachings like dreams and illusions for kings and elders, encouraging them to seek bodhi. Moreover, he shatters the stubborn attachment of the three vehicles of the Tripiṭaka teaching to clumsy crossing. If one investigates the Commentaries on the Vimalakīrti by Master Kumārajīva, Daosheng, and Sengzhao, they all apply this same intention. When the great Dharma masters of the Liang and Chen dynasties lectured on this sūtra text and determined the bodhisattva's stage, although their placement of high and low differed slightly, from our school's perspective, they all uniformly used the intention of the shared teaching to interpret this sūtra.