維摩經略疏垂裕記 3.109

3.109

二、「若入」下，釋來生。故知住前修於五直，若入初住八相成道，則前所化來生其國。文為二：初、明分真成佛。此即釋經「菩薩成佛時」也。故知經云「菩薩」，正指住前。「成佛」之言乃在初住。故荊溪云：又成佛之言不必妙覺，通取別圓地住已上。從此位去皆八相故，悉以十界身土取生，或復古佛垂迹利物。今文正在菩薩實行，故成佛言必須通曉。下去諸文大旨悉爾。從似入真以成化相，分真果中三土不同，以常寂光無成佛義，若開中下準說可知。

Second, from "If entering" downward, explaining coming to be reborn. Thus we know that cultivating the five kinds of straightness is prior to the [ten] abodes; if one enters the first abode and accomplishes the path with the eight marks, then those previously transformed come to be reborn in that land. The text has two parts: first, clarifying the realization of Buddhahood through fractional reality. This explains the sūtra's phrase "When the bodhisattva accomplishes Buddhahood." Thus we know that the sūtra's term "bodhisattva" precisely points to prior to the abodes. The phrase "accomplishes Buddhahood" actually pertains to the first abode. Hence Jingxi says: "Furthermore, the phrase 'accomplishing Buddhahood' does not necessarily mean wondrous enlightenment; it broadly takes from the stages [of the separate] and abodes [of the perfect] on up. From this stage onward, all possess the eight marks, so all take birth with bodies and lands of the ten realms, or are ancient Buddhas manifesting traces to benefit beings." The present text is concerned precisely with the bodhisattva's real practice; hence the phrase 'accomplishing Buddhahood' must be understood comprehensively. The main purport of the various passages below is entirely like this. Entering reality from resemblance constitutes the marks of transformation; among the fruits of fractional reality, the three lands differ, because in the land of eternal quiescent light there is no meaning of accomplishing Buddhahood; if middle and lower are distinguished, they can be known by explaining accordingly.