維摩經略疏垂裕記 2.164

2.164

二、「今為」下，別釋，二：初、列章。二、隨釋，二：初、玄釋，二：初、列章。荊溪云：分為七門解釋者，後六雖殊，莫不皆成初乘戒也。所謂乘戒之信法，乃至乘戒之自他。亦可云信法之乘戒、自他之乘戒。中五展轉，更互論之。若欲生起此七門者，初為成根具立乘戒，為成乘戒須開信法，又由信法種子別故感於大小兩乘不同，由乘大小有漸頓化能引之人須垂應迹，為成受化須示觀心，以觀心故化物機熟。

Second, from "now for the sake of" onward, specific explanations, in two parts: first, listing the headings; second, explaining sequentially, in two parts: first, profound explanation, in two parts: first, listing the headings. Jingxi says: Explaining by dividing into seven gates: though the latter six differ, none fail to complete the initial vehicle and precepts. That is, the faith and Dharma of vehicle and precepts, up to the self and other of vehicle and precepts. One can also say the vehicle and precepts of faith and Dharma, and the vehicle and precepts of self and other. The middle five develop successively and are discussed interchangeably. If one wishes to trace the arising of these seven gates: first, to establish the faculties, vehicle and precepts are set up; to establish vehicle and precepts, faith and Dharma must be unfolded; furthermore, because the seeds of faith and Dharma differ, they induce the difference between the Great and Small Vehicles; because of the gradual and sudden transformation of the Great and Small Vehicles, the persons who are able to guide must manifest response traces; to establish those who receive transformation, one must demonstrate the contemplation of mind; and because of contemplation of mind, the capacities of transformed beings are ripened.