維摩經略疏垂裕記 7.45

7.45

三、菩薩品折伏自體緣集，二：初、敘意分章。二、依章解釋，三：初、正明此品來意，二：初、總明來意。「不思議依正」者，寂光依也，法身正也。離身無土、離土無身，名不思議。眾生本具，迷故不知。初住分證，妙覺究竟。令得此二，故云「欲令眾生」等也。「而有自體之患」者，無明未盡，猶為所訶。或對高訓下，以圓訶偏；或策其圓行，令進上位，義如下說。「此明」下，且約以圓訶偏結示文旨，訶偏正報、顯圓依果。

Third, the Bodhisattva Chapter subduing the self-nature and the gathering of conditions, in two [parts]: first, narrating the intent and dividing the sections; second, explaining according to the sections, in three: first, directly explaining the purpose of this chapter's occurrence, in two: first, generally explaining the purpose of its occurrence. Regarding "inconceivable circumstantial and direct [rewards]": the realm of Still and Quenching Light is the circumstantial reward, and the dharmakāya is the direct reward. Leaving aside the body there is no land, and leaving aside the land there is no body; hence it is called inconceivable. Sentient beings originally possess it, but being deluded do not know it. The initial abode realizes it partially; wondrous enlightenment realizes it definitively. To cause them to attain these two, it is therefore said, "desiring to cause sentient beings..." and so forth. Regarding "yet having the affliction of self-nature": because ignorance is not yet exhausted, they are still reproached. Either instructing the lower in contrast to the higher, reproaching the biased with the perfect; or urging on their perfect practice to cause them to advance to higher stages, the meaning of which is as explained below. From "this clarifies" downward: for the time being, concluding and revealing the text's purport in terms of using the perfect to reproach the biased, reproaching the biased direct reward and revealing the perfect circumstantial reward.