維摩經略疏垂裕記 2.180

2.180

三、釋神夜叉。什肇皆以神字自為一類，與夜叉別。故肇云「神受善惡雜報，見形勝人劣天，身輕微，難見也。」今文既云皆鬼道，驗知以神自為一類。文中釋夜叉先明受報，次明修因。下文皆然。「為天給使」者，肇云「天夜叉居下二天，守天城門閤。」「毀戒」下，明修因也。「車馬施」等者，什云「地夜叉但以財施，故不能飛空。天夜叉以車馬施，故能飛行。」

Third, explaining the spirit-yakṣas. Both Kumārajīva and Sengzhao treated the word "spirit" as a distinct category, separate from yakṣas. Hence Zhao says: "Spirits receive mixed retributions of good and evil; their visible form is superior to humans and inferior to devas, and their bodies are subtle and difficult to see." Since the present text says they all belong to the ghost realm, this verifies that "spirit" forms a class of its own. In the text's explanation of yakṣas, it first clarifies the retribution undergone and next clarifies the causes cultivated; the text below is likewise throughout. Regarding "acting as servants to devas": Zhao says, "Heavenly yakṣas dwell in the lower two heavens, guarding the gates of the heavenly cities." From "destroying the precepts" onward: clarifying the cultivated causes. Regarding "giving chariots and horses" and so on: Kumārajīva says, "Earth yakṣas gave only material wealth, hence they cannot fly through the air; heavenly yakṣas gave chariots and horses, hence they can fly."