維摩經玄疏 4.102

4.102

第三、辨本迹高下者，正約圓教以明也。若理事明本迹，即是理即；若約理教明本迹，即是名字即；若約理行明本迹，正是觀行即、相似即。今約體、用權實明本迹，應須四句分別：一、本迹俱下；二、本下迹高；三、本高迹下；四、本迹俱高。今明此義，復須四種分別：一，明十信不得約此四句以明高下也；二，明十住初發心住備二句；三，從第二治地住至第四十一等覺地皆具四句分別；四，妙覺地但用二句分別。

Third, distinguishing the higher and lower of origin and trace: this is specifically explained in terms of the perfect teaching. If one explains origin and trace in terms of principle and phenomena, this is identity in principle. If one explains origin and trace in terms of principle and teaching, this is identity in verbal designation. If one explains origin and trace in terms of principle and practice, this is precisely identity in contemplative practice and identity in resemblance. Now, in explaining origin and trace in terms of substance, function, the provisional, and the ultimate, one should distinguish them with four propositions: 1. Both origin and trace are lower; 2. The origin is lower and the trace is higher; 3. The origin is higher and the trace is lower; 4. Both origin and trace are higher. In explaining this meaning now, four kinds of distinctions must again be made: 1. Explaining that the ten faiths cannot use these four propositions to clarify higher and lower; 2. Explaining that the initial aspiration dwelling among the ten dwellings possesses two propositions; 3. From the second dwelling, the dwelling of governing the ground, up to the forty-first stage, the stage of virtual enlightenment, all possess the distinction of the four propositions; 4. The stage of wondrous enlightenment uses only two propositions for distinction.