維摩經略疏垂裕記 9.90

9.90

三、往復窮眾生源，二：初、分科。二、「初六」下，隨釋，二：初、約四弘成四無量心，二：初、敘意分科。「初六番」者，即是四弘成四無量也。荊溪云：今文與餘稍別。若準餘處，四無量中雖加喜捨，為成慈悲而已。若無喜心，三諦不滿；若無捨心，放諦生染。故知其名雖四，但成二種，此二即是四弘所用。雖有此法，若不加誓，慈悲不固，安令自他得至所在？故須立誓以制慈悲。今從此義，以四無量的對四弘，法門離合不可一準。

Three, "back and forth exhaustively plumbing the source of sentient beings," has two parts: first, outlining the sections; second, from "The first six" downward, commenting successively, which has two parts: first, treating the four universal vows as accomplishing the four immeasurables, which has two parts: first, recounting the intention and outlining the sections. "The first six turns" means that the four universal vows accomplish the four immeasurables. Jingxi says: The present text differs slightly from other places. If based on other places, although joy and equanimity are added among the four immeasurables, they are merely for the sake of accomplishing kindness and compassion. If one lacks a joyful mind, the three truths are not fulfilled; if one lacks an equanimous mind, abandoning the truth gives rise to defilement. Therefore, one knows that although their names are four, they merely accomplish two kinds; these two are precisely what are utilized by the four universal vows. Although these dharmas exist, if one does not add vows, kindness and compassion will not be firm, so how could one enable oneself and others to reach the ultimate destination? Hence one must establish vows to govern kindness and compassion. Now, following this meaning, the four immeasurables correspond directly to the four universal vows; the division and combination of dharma gates cannot be uniformly standardized.