維摩經略疏垂裕記 6.77

6.77

二、「此中」下，闕性所以，二：初、正明闕性，三：初、正示。「此中但明根欲」等者，前云眾生根源，此云欲行大道也。「以善」下，釋闕性所以也。荊溪云：明根若成，即不可改。今諸比丘心猶可發，是故先以三義斥之。雖餘文中三世更互得用其名，今此定須釋。諸比丘改小入大，即是對境生欲意也。

Second, from "Herein" onward, the reason for omitting nature, divided into two: first, correctly clarifying the omission of nature, which has three [parts]: first, correctly indicating. Regarding "Herein only faculties and desires are clarified," etc.: what was mentioned previously was the root source of sentient beings, while this refers to desiring to practice the great way. From "Because of goodness" onward explains the reason for omitting nature. Jingxi states: when faculties are clarified, once formed they cannot be changed. Now, since the minds of these bhikṣus can still be aroused, they are first rebuked through three meanings. Although in other passages the three times can interchangeably use these terms, in this passage they definitely must be explained: these bhikṣus changing from the small and entering the great means giving rise to desire in facing the conditions.