維摩經略疏垂裕記 1.134

1.134

四、寂光土，二：初、明極果無生。二、「若分」下，明分真生義，二：初、正明。下「寂滅至一生」者，《仁王經》明寂滅忍唯有二品，今義開三：上品即妙覺，此以寂忍即寂光，故別約中下以明生義。「或云」下，此約通論。始從初住得無生忍，終乎等覺中品寂忍，既皆分證佛性，皆名往生寂光也。故云皆有此義。「但有」下，奪而言之，寂光唯是妙覺，以分證猶有無明惑變易生死故也。

Fourth, the land of quiescent light, with two parts: first, clarifying that the ultimate fruition has no birth. Second, from 'If partially...' onward, clarifying the meaning of birth in partial truth, with two parts: first, correctly clarifying it. Below, regarding 'quiescent cessation up to one life,' the *Humane Kings Sūtra* clarifies that the forbearance of quiescent cessation has only two grades; here, the meaning is opened into three: the superior grade is wondrous enlightenment. Here, because quiescent forbearance is itself quiescent light, it separately refers to the middle and lower [grades] to clarify the meaning of birth. From 'Or it is said...' onward, this is discussed according to the common exposition. Starting from the first abode attaining the forbearance of the non-arising of dharmas, up to the middle grade of quiescent forbearance at equal enlightenment—since all partially realize the Buddha-nature, all are called being born into quiescent light. Thus it says all possess this meaning. From 'Only having...' onward, speaking by way of exclusion: quiescent light is exclusively wondrous enlightenment, because partial realization still has the delusion of ignorance and birth and death of change.