維摩經略疏垂裕記 6.75

6.75

三、訶不觀根源。「有障應說大乘對治」者，荊溪云：此障應合用大治之，故非小治之所對也。「未有念著小乘法瘡」者，勿傷令成小乘瘡也。《大論》云「聞法之人須有宿世種子。信心為瘡，如臥毒屑。身若無瘡，毒不得入。」論元喻大，今借譬小。本無小瘡，縱臥小教法毒不入，何以用小為身作瘡？亦是以小損大法身，彼本發大，法身全具故也。

Third, reproaching him for not observing the root origin. Regarding "If there are obstructions, one should preach the Mahāyāna antidote", Jingxi says: These obstructions should properly be cured using the great; therefore they are not what a lesser antidote can counteract. Regarding "Not having the wound of mindfully clinging to the lesser teaching", do not injure them and cause them to form the wound of the lesser vehicle. The Mahāprajñāpāramitopadeśa says: "A person who hears the Dharma must have seeds from previous lifetimes. Faithful mind is like a wound, like lying on poisonous powder. If the body has no wound, the poison cannot enter." The treatise originally used this as a metaphor for the great; now it borrows the metaphor for the small. Originally having no small wound, even if lying in the poison of the lesser teaching's Dharma, it would not enter; why use the small to inflict a wound on the body? It also means harming the great dharmakāya with the small; since they originally aroused the great, their dharmakāya was completely intact.