維摩經略疏垂裕記 2.161

2.161

二、「解」下，傍經釋義，二：初標列四句。二、「若通」下，判釋乘戒，二：初、約通論則義同。言「通論」者，夫戒以防止為義，乘以運出為名，理事俱有防止之義。是故始從不缺、終波羅密，通名戒也。理事俱有運出義，是故始從人天、終於佛乘，通名乘也。「一切」下，正示通義也。善法事善，別唯是戒，今約通義亦得名乘；觀行理善，別唯是乘，今約通義亦得名戒，故云皆通乘戒。

Second, from "explanation" onward, relying on the sūtra to explain the meaning, in two parts: first, listing the four phrases; second, from "if commonly" onward, judging and explaining vehicle and precepts, in two parts: first, in terms of common discussion, the meaning is identical. As for the words "common discussion": precepts have preventing and stopping as their meaning; vehicle has carrying out as its name; both principle and phenomena possess the meaning of preventing and stopping. Therefore, starting from unbroken [precepts] and ending with the pāramitās, they are commonly named precepts. Both principle and phenomena possess the meaning of carrying out; therefore, starting from humans and devas and ending with the Buddha vehicle, they are commonly named vehicles. From "all" onward, directly showing the common meaning. Wholesome phenomena are phenomenal goodness; distinctively, they are only precepts, but now in terms of the common meaning they also receive the name of vehicle. Contemplative practice is principial goodness; distinctively, it is only the vehicle, but now in terms of the common meaning it also receives the name of precepts. Hence it says, "all commonly extend to vehicle and precepts."