維摩經略疏 10.16

10.16

第五、彼菩薩問成就幾法無瘡疣之行，得生淨土之行者，即是觀解。大乘之心疣者，起餘緣念累此正行，行雜故名疣。如訶阿難中增謗損謗，損謗名行損，若起諸妄見即是增謗義。約此明乘急戒緩、戒急乘緩、俱急、俱緩，明於行疣。大乘之行觀解純熟，乘急者行淨戒無數犯，不起身口之非。此明無瘡疣，即是乘戒俱急，得生淨土也。若是乘急戒緩者，大乘之觀乃當真正，不能防禁身口，毀損於戒此是有行而戒污，故是有瘡疣。以其有乘故生輒見佛，行有疣故生雜，雜同居穢國也。若但戒急而無乘，是則為聲聞緣覺。俱緩是凡夫（云云）。

Fifth, those bodhisattvas ask how many dharmas one must accomplish to achieve practice free of sores and warts and attain birth in a pure land. Practice means contemplation and understanding. As for warts on the mind of the Mahāyāna: when other associative thoughts arise to burden this correct practice, because the practice is mixed, it is called a wart. As in the rebuke of Ānanda regarding excessive slander and deficient slander: deficient slander is called damage to practice; if one gives rise to false views, that is the meaning of excessive slander. Relying on this, the urgency in vehicle and laxity in precepts, urgency in precepts and laxity in vehicle, urgency in both, and laxity in both are clarified to explain the warts on practice. In Mahāyāna practice, contemplation and understanding are mature; one who is urgent in the vehicle practices pure precepts without countless violations, giving rise to no wrongdoing of body or speech. This elucidates being free of sores and warts: it is being urgent in both vehicle and precepts, attaining birth in a pure land. If one is urgent in the vehicle but lax in precepts, their Mahāyāna contemplation may indeed be upright, yet they cannot guard body and speech, damaging and violating the precepts; this is having practice while precepts are defiled, hence having sores and warts. Because they possess the vehicle, upon birth they immediately see the Buddha; because their practice has warts, they are born into a mixed land—the mixed defiled land of cohabitation. If one is only urgent in precepts and lacks the vehicle, they become a śrāvaka or pratyekabuddha. If lax in both, one is an ordinary being (and so forth).