維摩經玄疏 4.104

4.104

二、明十住初心初發心住但用二句分別者，初住但有本迹俱下、本下迹高之二句也。所以者何？初住最初得真、應二身法身之本，爾前既未有法身之下，故齊位不得言「法身有高」也。譬如十五日月初日之月，爾前無月之可勝也；亦如聲聞法中苦忍真明，爾前無真之可勝也。迹下者，現九法界之迹，還現初住之應迹，始得最下，爾前無應之可高也。所言本下迹高者，能迹現上地之形聲也；而不得言「本高迹下」者，爾前無本之可高也；亦不得言「本迹俱高」者，爾前無真、應之可高也。

Second, explaining that the initial mind of the ten dwellings, the dwelling of initial aspiration, uses only two propositions for distinction: the initial dwelling has only the two propositions of "both origin and trace are lower" and "origin is lower and trace is higher." Why is this? The initial dwelling for the first time attains the origin of the dharmakāya consisting of the true and responsive bodies; since prior to this there is no lower dharmakāya, being equal to this stage one cannot say that "the dharmakāya has something higher." It is like the moon on the first day of the fifteen-day lunar month: prior to it there is no moon that it can surpass. It is also like the true illumination of forbearance of suffering in the śrāvaka teaching: prior to it there is no truth that it can surpass. As for the trace being lower, in manifesting traces in the nine dharma-realms, it still manifests the responsive traces of the initial dwelling, which for the first time attains the lowest; prior to it there is no responsive [body] that it can be higher than. As for what is called "origin is lower and trace is higher," it can manifest as a trace the forms and voices of higher grounds. One cannot say "origin is higher and trace is lower," because prior to it there is no origin that it can be higher than. Nor can one say "both origin and trace are higher," because prior to it there is no true or responsive [body] that it can be higher than.