維摩經略疏垂裕記 1.92

1.92

二、「就染」下，示相。「凡聖各二」者，凡即六道，聖即三乘。各二者，凡開善惡、聖開權實，如文所說。「聖者」下，四果直指羅漢也，即聲聞法界。緣覺可知。「通教」下，菩薩法界也。此三教菩薩，並指思惑盡位與羅漢齊。「報身猶在」者，子縛已盡，果縛猶存。「三乘至性身」者，即上三人捨報身生有餘也。「願生同居」者，二乘至彼轉為菩薩，故能願生。「若實」下，別圓地住已上名法身菩薩並生實報，妙覺極果居寂光土，此約究竟寂光也。「應生同居」者，如月現水，不謀而往，故名應生，不同願牽作意而生也。

Second, from "Regarding defilement" onward, demonstrating the characteristics. "Ordinary beings and sages are each of two kinds": ordinary beings are the six paths, and sages are the three vehicles. "Each of two kinds" means ordinary beings are divided into good and evil, and sages are divided into provisional and true, as stated in the text. From "Sages" onward, the four fruits point directly to the arhat, namely the dharma realm of the śrāvaka. Pratyekabuddhas can be known [accordingly]. From "Common Teaching" onward is the dharma realm of the bodhisattva. Bodhisattvas of these three teachings all refer to the stage where the defilements of thought are exhausted, equal to the arhat. "The retribution body still remains" means that the bond of afflictions is exhausted, but the bond of retribution still persists. "Bodies of the three vehicles that have reached [quiescent] nature" means that the three types of persons mentioned above, having abandoned the retribution body, are born in [the Land] with Remainder. "Vowing to be born in Common Abode": the [practitioners of the] two vehicles having arrived there transform into bodhisattvas, and thus are able to vow to be born [here]. From "If true" onward, those of the Separate and Perfect [teachings] from the abodes and stages upward are called dharmakāya bodhisattvas, and all are born in True Retribution; the ultimate fruit of wondrous enlightenment resides in the land of Quiescent Light; this is from the perspective of ultimate Quiescent Light. "Responding to be born in Common Abode" is like the moon appearing in water, going without deliberation, and hence called responding to be born, unlike being pulled by vows and born through intentional effort.