維摩經玄疏 3.229

3.229

第三、約別教位，釋淨、無垢、稱名者，維摩既是一生補處大士，即是法身，居等覺金剛心，無垢菩薩之位也。佛性理顯，故名為淨；別惑正、習俱盡，無明餘習，譬若微煙，雖有如無，故名無垢；邊際智滿，內稱深理，外用無方，法界平等，赴緣行化，故名為稱，故云淨、無垢、稱也。豈可同彼三藏、通教，辨淨、無垢、稱義！所以教迹現同補處位者，為訶三藏、通教三乘，攝受別教大乘菩薩也。

Third, explaining the names Pure, Stainless, and Fame according to the stages of the distinctive teaching: since Vimalakīrti is a Great Being bound to one last birth, he is the Dharma-body, residing in the stage of the stainless bodhisattva at the adamantine mind of virtual enlightenment. Because the principle of buddha-nature is manifest, he is called "Pure"; because the principal and residual distinctive delusions are both exhausted, and the remaining habit-energy of ignorance is like faint smoke, though existing, it is as if non-existent, hence he is called "Stainless"; because edge-reaching wisdom is perfected, inwardly according with the profound principle and outwardly functioning without limitation, in the equality of the realm of reality he approaches conditions to perform transformations, hence he is called "Fame" (Ch称); thus he is called Pure, Stainless, and Fame. How could this be identical to the explanation of the meanings of Pure, Stainless, and Fame in the Tripiṭaka and shared teachings! The reason his teaching traces appear identical to the stage of one bound to the next birth is to reproach the three vehicles of the Tripiṭaka and shared teachings, and to embrace the Mahāyāna bodhisattvas of the distinctive teaching.