維摩經玄疏 4.117

4.117

答曰：本迹之義，正約真、應。有餘諸教，既不明破無明，尚無此義，何況凡夫！但通而為論，別教三十心及通教菩薩，既得論本迹，二乘亦得本迹，三藏菩薩伏惑未斷，尚得論本迹，凡夫亦得論本迹，是故上齊苦忍世第一法已下，下極阿鼻已上。上、下兩處，但得為二句本迹。闕於二句，其間例作四句，論本迹義，推可知也。

Answer: The meaning of origin and trace properly applies to the true and responsive. Since the remaining teachings do not yet clarify shattering ignorance, they do not yet have this meaning, let alone ordinary beings! But speaking comprehensively, since the thirty minds of the distinctive teaching and the bodhisattvas of the shared teaching can discuss origin and trace, the two vehicles can also have origin and trace, and bodhisattvas of the Tripiṭaka teaching who have subdued defilements without yet severing them can still discuss origin and trace, ordinary beings can also discuss origin and trace. Therefore, it reaches up to forbearance of suffering and the worldly supreme dharmas and below, and down to Avīci and above. At both the upper and lower limits, there can only be two propositions of origin and trace, lacking two propositions; in between, all four propositions are made by analogy, and the meaning of origin and trace can be understood by deduction.