維摩經略疏垂裕記 2.166

2.166

二、「信法根性悉是至聽法之人」者，明信行乘種也。「即是至之人」，明法行乘種也。「必須善之」者，令善佛意也。法行非上慢之類，信行非涼德之徒，而荊溪記中偏誡信行，豈非正為我曹而垂訓乎。故荊溪云：既言為種，種有明暗。若徵遠種，畜生道中久遠一句尚得為因，況復聽法講說者耶？故知佛意不以但令聞已說已端拱待發。若如是者，精進徒施。必欲為種，佛意欲令分起行故、為菩提故、為利他故、伏煩惱故、隨照了故、厭生死故、達文字故、遠眷屬故、為乘急故、為俱急故、無悕須故、遠名利故、亡彼我故、折憍慢故、敬求者故、不請友故、請加被故、讚他說故、遠雜語故、離戲笑故，捨如是等二十法已，略可微為信行乘種。若不爾者，為種實難。

Second, "The capacities for faith and dharma are both those who arrive at hearing the Dharma" clarifies the seed of the vehicle for practice by faith. "Is precisely one who arrives at..." clarifies the seed of the vehicle for practice by dharma. "One must understand it well" means causing one to understand the Buddha's intention well. Practice by dharma does not belong to the category of overweening pride, and practice by faith is not of the cohort of meager virtue; yet in Jingxi's record he specifically admonishes practice by faith—is this not precisely handing down instruction for our sort? Therefore Jingxi says: Since it is spoken of as a seed, seeds have both clarity and obscurity. If one inquires into distant seeds, even a single phrase from long ago in the animal realm can still serve as a cause, how much more so for those who listen to the Dharma and expound it? Hence one knows the Buddha's intention is not merely to have them fold their hands and wait for it to sprout after hearing or speaking it. If it were like this, vigorous exertion would be applied in vain. If one definitely wishes to make it a seed, the Buddha's intention is to cause one to initiate practice according to one's portion: for the sake of bodhi; for the sake of benefiting others; for the sake of subduing afflictions; for the sake of following illuminating insight; for the sake of revulsion toward birth and death; for the sake of mastering the written words; for the sake of distancing from retainers; for the sake of urgency in the vehicle; for the sake of urgency in both; for the sake of having no desires; for the sake of distancing from fame and gain; for the sake of obliterating other and self; for the sake of breaking arrogance; for the sake of respecting seekers; for the sake of being an uninvited friend; for the sake of requesting support; for the sake of praising others' explanations; for the sake of keeping away from miscellaneous talk; and for the sake of abandoning jesting. Having relinquished these twenty practices, one can roughly become, in a slight degree, a vehicle-seed of practice by faith. If not, becoming a seed is truly difficult.