維摩經玄疏 4.43

4.43

三、明別教格圓教位者，若別教明法身，法雲、一生補處淨、無垢、稱，但與圓教十住第十灌頂住齊；佛地斷十一品無明，但與十行初歡喜行齊。若依《仁王經》開十地為三十生，是則無垢與法界無量迴向位齊；佛地與十地初歡喜地齊。是則別教明一生補處，望圓教位，若依前釋，以義往推，猶有三十一品無明；若依後引《仁王經》，即猶有十一品無明。是則別、圓法身補處雖通，約位無垢、稱義懸殊，豈得一概而釋維摩詰之名也！

Third, regarding comparing the distinctive teaching with the stages of the perfect teaching: if the distinctive teaching explains the Dharmakāya, Dharma Cloud, "pure," "stainless," and "reputed" of one-life-remaining succession, this merely equals the tenth stage of dwelling, the consecration dwelling, of the perfect teaching's ten dwellings. The Buddha stage [in the distinctive teaching], in severing eleven grades of ignorance, merely equals the initial joyful practice of the ten practices. If one relies on the *Benevolent King Sūtra* in expanding the ten grounds into thirty rebirths, then the stainless [stage] equals the stage of dedication of the immeasurable Dharma-realm, and the Buddha stage equals the initial joyful ground of the ten grounds. Thus, regarding the distinctive teaching's explanation of one-life-remaining succession, looking towards the stages of the perfect teaching: if one relies on the former explanation, deducing according to its meaning, there are still thirty-one grades of ignorance remaining; if one relies on the subsequent citation of the *Benevolent King Sūtra*, there are still eleven grades of ignorance remaining. Thus, although the Dharmakāya of succession is common between the distinctive and the perfect [teachings], when evaluated in terms of stage, the meanings of "stainless" and "reputed" are far apart. How could one explain the name of Vimalakīrti in a merely uniform manner!