維摩經略疏垂裕記 6.44

6.44

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.