維摩經略疏垂裕記 3.89

3.89

二、「深識」下，約觀起誓願。荊溪云：約觀明起誓，橫取四土以對四心，但約二種緣集作之。緣集在因，最宜對觀。文為二：初、觀有心起誓，且攝經初句。二、觀空心起誓，即攝經四句。多少，即初句。二、「若但」下，結示相須。荊溪云：結上觀中須必行願事理相資，故竪對屬行、橫對屬願。「行人」下，事釋。橫竪本在觀心，故將向文以觀行者既云觀心，須在於己，以諸眾生不出心故。己心既爾，他心亦然。是故文云「意在此也」。

Second, from "Deeply understanding" onwards, giving rise to vows based on contemplation. Jingxi says: Clarifying the raising of vows based on contemplation, horizontally taking the four lands to match the four minds is done merely based on the two kinds of conditioned aggregation. Conditioned aggregation is in the cause, most suitable to be matched with contemplation. The text has two [parts]: first, contemplating the mind of existence to give rise to vows, which provisionally subsumes the first line of the sūtra. Second, contemplating the mind of emptiness to give rise to vows, which subsumes the four lines of the sūtra. "More or less" is the first line. Second, from "If merely" onwards, concluding by showing their mutual dependence. Jingxi says: Concluding the contemplation above, practice and vow, phenomena and principle, must necessarily assist each other; therefore the vertical match belongs to practice, and the horizontal match belongs to vow. From "The practitioner" onwards, it explains based on phenomena. The horizontal and vertical originally reside in the contemplative mind; hence, bringing the previous text to bear on contemplative practice, since it is called contemplating the mind, it must reside in oneself, because sentient beings do not go beyond the mind. One's own mind being like this, other minds are also like this. Therefore the text says, "The intention lies here."