維摩經略疏垂裕記 10.128

10.128

二、「問」下，簡戒慧通局。荊溪云：菩薩在俗非僧數攝者，若藏通三乘不別立戒，具如《法華玄義》中料簡。荊溪既云藏通三乘不別立戒，故知疏文且通總而指，兼含別圓菩薩也。以淨名答彼菩薩，說釋迦開五乘必該一代，是則二乘通兩、菩薩該三。疏文從省，且從三藏。此中答意復該別圓，是故荊溪還指《法華玄》文料簡之相。故彼文云「他云《梵網》是菩薩戒。今問是何等菩薩？彼若答言是藏通等菩薩戒者，應別有菩薩眾。眾既不別，戒何得異？又若別明菩薩戒，何等別是緣覺戒？今明三藏三乘無別眾，不得別有菩薩、緣覺之戒也。若作別圓菩薩解者可然。何者？三乘共眾外別有菩薩，故別有戒。問：三乘眾外別有菩薩戒者，緣覺戒云何？答：三乘眾外無別緣覺。」

Second, under "Question", differentiating whether the precepts and wisdom are general or restricted. Jingxi says: "When bodhisattvas remain laypeople, they are not included in the number of the saṅgha." If in the three vehicles of the pitaka and common teachings separate precepts are not established, it is fully as evaluated in the Fahua xuanyi. Since Jingxi has said that in the three vehicles of the pitaka and common teachings separate precepts are not established, we know that the commentary points to them broadly and generally, also encompassing the bodhisattvas of the separate and perfect teachings. Because Jingming's answer to that bodhisattva states that Śākyamuni's opening of the five vehicles necessarily encompasses his entire lifetime [of teachings], the two vehicles then span two teachings, and the bodhisattva encompasses three. The text of the commentary, following conciseness, provisionally accords with the Tripitaka [teaching]. The intention of the answer here again encompasses the separate and perfect teachings; therefore Jingxi refers back to the characteristics evaluated in the text of the Fahua xuanyi. Hence that text says: "Others say that the Fanwang is the bodhisattva precepts. Now I ask: what kind of bodhisattva is this? If they answer that it is the bodhisattva precepts of the pitaka and common teachings, there should be a separate bodhisattva assembly. Since the assemblies are not distinct, how could the precepts be different? Furthermore, if one specifically clarifies bodhisattva precepts, what distinct precepts would there be for pratyekabuddhas? Now I clarify that in the three vehicles of the Tripitaka teaching, there is no separate assembly, and there cannot be separate precepts for bodhisattvas and pratyekabuddhas. If it is interpreted as bodhisattvas of the separate and perfect teachings, that is acceptable. Why? Because outside the shared assembly of the three vehicles there are distinct bodhisattvas, and therefore there are distinct precepts. Question: If outside the assembly of the three vehicles there are distinct bodhisattva precepts, what about pratyekabuddha precepts? Answer: Outside the assembly of the three vehicles, there are no distinct pratyekabuddhas."