維摩經玄疏 4.26

4.26

第三、約圓教位釋淨、無垢、稱義者，維摩大士若是位在法身補處，即是等覺金剛無垢之位，智慧將圓，如十四日月，無明將盡，如二十九日月。故《智度論》云：「普賢、文殊，亦有十力、四無所畏，如十四日月；佛亦具足十力、四無所畏，如十五日月也。」法性理顯，故名為淨；無明惑垢將盡，故稱無垢；等覺智慧稱理，圓明稱機而照，故言淨、無垢、稱也。是則位隣妙覺，若論圓應，乃至十方佛土，現十法界身，八相成道；此土宜見補處之形，故居無動佛所，為補處菩薩，來遊忍界，訶諸菩薩，皆稱不任問疾者，正以圓破偏也；又說入不二法門，而獨默然者，表圓教內證法門不可說示也。

Third, regarding explaining the meanings of "pure" (vimala), "stainless", and "name" (kīrti) according to the stages of the perfect teaching: if the great master Vimalakīrti is in the stage of a successor to the Dharma-body, this is the adamantine stainless stage of equal awakening: wisdom is on the verge of perfection, like the moon of the fourteenth day, and ignorance is on the verge of exhaustion, like the moon of the twenty-ninth day. Therefore the Mahāprajñāpāramitopadeśa says: "Samantabhadra and Mañjuśrī also possess the ten powers and four fearlessnesses, like the moon of the fourteenth day; the Buddha is also complete with the ten powers and four fearlessnesses, like the moon of the fifteenth day." The principle of the Dharma-nature is manifest, hence it is called "pure"; the defilement of the delusion of ignorance is on the verge of exhaustion, hence it is termed "stainless"; the wisdom of equal awakening matches the principle, and being fully luminous, it illumines in accordance with beings' capacities, hence it is said to be "pure, stainless, and renown (kīrti)." Thus his stage is adjacent to sublime awakening; if we discuss his perfect response, it extends even to appearing in the bodies of the ten dharma-realms throughout the Buddha lands of the ten directions and accomplishing the eight phases of buddhahood. For this land it was appropriate to see the form of a successor bodhisattva, so dwelling at the abode of Akṣobhya Buddha as a successor bodhisattva, he came to travel in the Sahā realm and rebuked the bodhisattvas, all of whom declared themselves unfit to inquire after his illness—precisely using the perfect to break the partial. Furthermore, when expounding the entrance into the dharma-door of non-duality he alone was silent, signifying that the inner realization of the dharma-door in the perfect teaching cannot be spoken or shown.