維摩經略疏垂裕記 3.91

3.91

五、約教帖文。「或斷不盡即是聖人」者，若約藏通斷不盡者，即三果六地已還，俱在聖位。若約別圓斷不盡者，即六信六住已還，猶是內凡。今望藏通，總云聖耳。「見真中道」者，即別地圓住分證中道故。「無為未盡」者，上地無明猶在故。「無為將盡」者，即十地等覺也。「為此所化取中下寂光」，荊溪云：約教中，於一一句皆約四教，各歷四土至果報中。有別教者，存教道耳。至寂光中云圓教者，通中下耳。又從有餘以取果報用別圓者，用別地前及教道耳。

Fifth, applying the text according to the teachings. Regarding "or if not completely severed, they are sages," if evaluated according to the Tripiṭaka and Shared [teachings], those whose [delusions] are not completely severed are from the three fruits and six stages downward, all remaining in sage positions. If evaluated according to the Distinct and Perfect [teachings], those whose [delusions] are not completely severed are from the six faiths and six abodes downward, still being internal ordinary beings. Now, looking toward the Tripiṭaka and Shared teachings, they are generally called sages. Regarding "seeing the true middle way," this is because the Distinct grounds and Perfect abodes partially realize the middle way. Regarding "unconditioned not yet exhausted," this is because ignorance in the higher grounds still remains. Regarding "unconditioned about to be exhausted," this refers to the tenth ground and equal enlightenment. Regarding "for the sake of those being transformed, taking the middle and lower Quiescent Light," Jingxi says: In the section on the teachings, line by line, one applies the four teachings, each traversing the four lands up to the reward [land]. That there is the Distinct teaching is merely preserving the teaching path. Reaching Quiescent Light and speaking of the Perfect teaching connects to the middle and lower [stages]. Furthermore, taking the reward [land] from the [land] with remainder using the Distinct and Perfect uses the Distinct stages prior to the grounds and the teaching path.