維摩經略疏垂裕記 6.44

6.44

二、「善吉」下，望界外分事理二異，二：初、明善吉具二，顯圓人俱無。言「具二」者，文誤，應云「具一」，謂善吉雖無事難而具理難也。「唯圓菩薩」等者，荊溪云：問若以事難而為理境者，菩薩住於惡道等處及以根壞，云何令無始名無難？答：此有二義，一者入位、二約觀行。若入位人何妨有之，但斥小乘無此事耳。若觀行者亦容不障。何者？初心菩薩乘急戒緩，在三惡道天及北洲，乘種不失。乘戒俱急，縱在佛前宿願所牽，或在佛後稟教無癈，根缺世智何損觀門？況體難之言，言兼事理。事難如前，理難秖是一念小心，小心即中，何難可得？況復大願無處不至，何得隔於難處難時難根難智？住之體之化之用之，是故大乘理須體事。故知因果並異小乘。

Second, from "Subhūti" onward, divides phenomena and principle into two distinctions looking toward outside the realm, having two [parts]: first, clarifies that Subhūti possesses both, showing that the person of the perfect possesses neither. The phrase "possesses both" is an error in the text; it should say "possesses one," meaning that although Subhūti lacks the phenomenal difficulty, he possesses the difficulty in principle. Regarding "only the perfect bodhisattva" and so forth: Jingxi says: If one asks, "If one takes phenomenal difficulties as the realm of principle, when a bodhisattva abides in the evil destinies or has impaired faculties, how could they from the beginning be termed free from difficulties?" The answer is: There are two meanings: first, entering the stages; second, in terms of meditative practice. If it is a person who has entered the stages, why should having them be an impediment? It only refutes the Hīnayāna as lacking this phenomenal aspect. If it is in terms of meditative practice, they may also not be obstructed. Why? A beginner bodhisattva may be urgent in the vehicle but lax in the precepts; though in the three evil destinies, the heavens, or the northern continent, their seed of the vehicle is not lost. If urgent in both the vehicle and the precepts, even if before the Buddha, they are pulled by their past vows, or after the Buddha, they uphold the teaching without abandonment; how could deficient faculties or worldly knowledge impair the contemplative gate? Moreover, the phrase "embodying difficulties" encompasses both phenomena and principle. Phenomenal difficulties are as described above; the difficulty in principle is merely a single thought of a small mind. The small mind is itself the middle; what difficulty could there be? Furthermore, the great vow reaches everywhere; how could it be partitioned by difficult places, difficult times, difficult faculties, or difficult wisdom? One abides in them, embodies them, transforms them, and employs them. Therefore, the Great Vehicle must embody phenomena through principle. Hence we know that both cause and effect differ from the Hīnayāna.