維摩經略疏垂裕記 7.25

7.25

二、辭有礙。三、重勸。荊溪云：四句者，應具如前辨多四句以判於心。若不爾者，何殊於小？故云各有大乘等也。言「各有」等者，既云善根，即是宿種，非於淨名始勸發心故也。「菩薩戒品隨心即發」者，非謂發心即具戒體。且以大小相形言之，然於大乘亦假緣具。在家緣具父母咸聽，以不妨於色養故也。但小乘教以色及非色心而為戒體。菩薩雖亦身口為助，增上在心，名隨心戒。雖大小別，上品咸心。但大律儀四弘為本，立心、緣、境三聚更互相資。故淨名云即是出家，是即具足四發心。

Second, declining due to obstacles. Third, reiterating the encouragement. Jingxi says: Regarding the four propositions, one should, as before, fully discriminate multiple sets of four propositions to judge the mind. If not so, how would it differ from the Hinayana? Hence it says each has the Mahayana, etc. Regarding "each has, etc.": since it says roots of goodness, they are past seeds, not that Jingming only now began to encourage their generating the mind. Regarding "the bodhisattva precept category arises in accordance with the mind": this does not mean that generating the mind immediately possesses the precept essence. It is said merely by contrasting the Mahayana with the Hinayana; however, in the Mahayana it also depends on conditions being complete. For householders, conditions being complete means parents fully give permission, because it does not impede filial support. But the Hinayana teaching takes form and non-form-mind as the precept essence. Although the bodhisattva also uses body and speech as aids, the predominant factor lies in the mind, which is called the precept according with the mind. Though Mahayana and Hinayana differ, the superior grade is entirely the mind. But the great Vinaya takes the four universal vows as its foundation, establishing mind, conditions, and objects—the three clusters—mutually supporting one another. Therefore, Jingming says that this is leaving household life; this means fully possessing the four generations of the aspiration [for awakening].