維摩經略疏垂裕記 1.125

1.125

二、別，三：初、標。二、「一染」下，釋，四：初、染淨土，二：初、穢土，二：初、實生。「九品潤生」等者，欲惑九品，上上潤二生，上中、上下、中上各潤一生，中中、中下共潤一生，下三品共潤一生。故初果於欲界人天各受七生，故云七反。「二果三品」者，斷五名二向，斷六一來果，以下三品潤一生故。「一往來」者，一往天上、一來人間，互說亦爾。三果名不來，以九品盡故。若斷至八，餘一品在，名一種子，猶生欲界。「通六地來」者，六地已下惑未盡故。見地七反，薄地一來，離欲不來下界，生上二界。別教十住初住斷見，二住至七住斷思盡。今云十住，且通舉耳。論其生數，比前可知。五品見思全在，七信方出三界。三教約惑牽生並同藏教，故云並類三果可知。

Second, the specific [explanations], in three parts: first, the heading; second, from "One, defiled..." onward, the explanation, in four parts: first, defiled and pure lands, in two parts: first, defiled lands, in two parts: first, actual birth. Regarding "The nine grades moistening rebirth," and so forth: the nine grades of desire-realm delusions—the highest of the high moistens two births; the middle of the high, lowest of the high, and highest of the medium each moisten one birth; the medium of the medium and lowest of the medium together moisten one birth; the lowest three grades together moisten one birth. Therefore, the first fruit experiences seven births each in the human and heavenly realms of the desire realm; hence it is called "seven returns." Regarding "Three grades of the second fruit": severing five is called the candidate for the second fruit; severing six is the once-returner fruit, because the lower three grades moisten one birth. Regarding "One going and returning": once going to the heavens and once returning to the human realm; stating it conversely is also like this. The third fruit is called non-returner, because the nine grades are exhausted. If one severs up to eight, with one remaining grade left, it is called "a single seed," and one is still born in the desire realm. Regarding "The Common [teaching] through the sixth ground": because below the sixth ground delusions are not yet exhausted. In the ground of seeing there are seven returns; in the ground of attenuation, once-returning; in the ground of leaving desire, non-returning to the lower realm, being born in the upper two realms. In the ten abodes of the Separate teaching, the first abode severs [delusions of] view, and the second through seventh abodes completely sever [delusions of] thought. Mentioning the ten abodes here is tentatively citing them generally. In terms of their number of births, it can be known by comparison with the former. In the five grades, [delusions of] view and thought are wholly present; only in the seventh faith does one transcend the three realms. The three teachings' binding to rebirth with reference to delusion are all identical to the Pitaka teaching; hence it says that they can all be known by analogy with the three fruits.