維摩經玄疏 3.185

3.185

Third, regarding explaining the stages according to the shared teaching to interpret the meanings of 'pure' (jing), 'undefiled' (wugou), and 'fame' (cheng): The great being's stage is that of succession [to the Buddha]; the principle of the real truth (saṃvṛti-satya) is of its own nature clear and bright, which is named 'pure'. The primary afflictions of the two obstacles within the realm [of saṃsāra] are already exhausted, and residual habits are attenuated; therefore he is named 'undefiled'. Wisdom internally corresponds to the real truth, and externally can match (cheng) the capacities of the three vehicles, displaying supernatural powers and preaching the Dharma; hence it is called 'fame' (cheng). This briefly distinguishes how the great being of the shared teaching receives the names 'pure', 'undefiled', and 'fame'. The reason this bodhisattva's form must be manifested is that by using this bodily form and voice, feigning illness, he expounds teachings like dreams and illusions for kings and elders, encouraging them to seek bodhi. Moreover, he shatters the stubborn attachment of the three vehicles of the Tripiṭaka teaching to clumsy crossing. If one investigates the Commentaries on the Vimalakīrti by Master Kumārajīva, Daosheng, and Sengzhao, they all apply this same intention. When the great Dharma masters of the Liang and Chen dynasties lectured on this sūtra text and determined the bodhisattva's stage, although their placement of high and low differed slightly, from our school's perspective, they all uniformly used the intention of the shared teaching to interpret this sūtra.