維摩經略疏垂裕記 9.146

9.146

五、明不思議解脫出沒自在真應本迹莫測，二：初、敘意分科。「思議則無」者，謂小乘思議解脫，無真應本迹也。「沒者至垂迹」者，法身無像故云沒，應化隨機故云生。二、隨文釋義，四：初身子問、二天女答、三身子重問。上天以別教應化答者，別圓應化不共二乘，故云別教，非的指次第也，或可指別證道。四，天女釋疑。「並皆如化」者，以五道去來悉虛幻故。天亦是化者，五道如化，天豈不然？以明女身無沒生也。

Fifth, explaining that inconceivable liberation appears and disappears with sovereignty, and its true and response, fundamental and trace aspects are unfathomable, which has two parts: first, recounting the purport and dividing the sections. "In the conceivable, there are none" means that in the small vehicle's conceivable liberation, there are no true, response, fundamental, or trace [aspects]. Regarding "disappearing... extending traces": because the dharmakāya is without form, it is said to disappear; because response and transformation accord with capacities, they are said to arise. Second, following the text to explain the meaning, which has four parts: first, Śāriputra asks; second, the goddess answers; third, Śāriputra asks again. The goddess above answering in terms of the response and transformation of the distinctive teaching is because the response and transformation of the distinctive and perfect teachings are not shared with the two vehicles; hence it is called the distinctive teaching, not pointing specifically to the sequential order; or it can point to the distinctively realized path. Fourth, the goddess resolves doubts. Regarding "all are like transformations": because going and coming in the five destinies are entirely illusory. As for "the goddess is also a transformation": if the five destinies are like transformations, how could a goddess not be so? This clarifies that the female body has neither disappearance nor arising.