維摩經略疏垂裕記 8.54

8.54

二、「一同」下，明四土，四：初、居，二：初、穢，二：初、正釋。二、料簡。答意者，佛界即圓，似七信已前。菩薩界在別即七住已前，在通即已辨已前。聲聞即三果已還。緣覺則指凡位，以一坐斷故。然二乘未入無餘者，亦有果中通疾。菩薩佛界未生方便，準此可知，故云約界內至未盡也。二、淨。荊溪云：人天并四，故名六界。然淨土中雖無藏教二乘之人，亦可得有通教二乘并後三教菩薩及佛，故成六也，由是亦得名為六界。二、有餘。三、果報。「因緣有後」等者，於七種中，此三生死並屬果報故也。四、寂光。

Second, from "First, Shared..." onward, clarifying the four lands, in four [parts]: first, Shared Dwelling, in two: first, defiled, in two: first, the main explanation; second, analysis. As for the meaning of the answer: the Buddha realm is identical to the perfect [teachings], similar to before the seventh stage of faith. The bodhisattva realm, in the separate [teaching], is before the seventh dwelling, and in the common [teaching], it is before what has already been distinguished. Śrāvakas are those at or below the third fruit. Pratyekabuddhas refer to ordinary ranks, because [their afflictions] are severed in a single sitting. However, those of the two vehicles who have not yet entered [nirvāṇa] without remainder also possess the common illness within retribution. That bodhisattvas and the Buddha realm have not yet been born in Expedient Means can be known by analogy with this, hence it says "in terms of within the realm up to not yet exhausted." Second, pure. Jingxi says: Humans and devas together with the four [destinies] are therefore called the six realms. However, although in the pure land there are no persons of the two vehicles of the Tripiṭaka teaching, there can still be the two vehicles of the common teaching along with the bodhisattvas and Buddhas of the latter three teachings; hence they constitute six, and by this reason it is also called the six realms. Second, [the Land of Expedient Means] with Remainder. Third, [the Land of] Real Reward. Regarding "having rebirth through causes and conditions," etc.: among the seven kinds, these three [forms of] birth-and-death all belong to real reward. Fourth, [the Land of] Quiescent Light.