維摩經略疏垂裕記 7.15

7.15

Third, explaining the reproach of the mind that leaves household life. Jingxi says: Regarding "it is the equal true dharmadhātu, etc.," herein he relies on this to refute ancient masters and establish the present interpretation. Within the true dharmadhātu, there is not even leaving household life outside the realm to save others; how could there be the merit of saving others through bodily form and dress? Moreover, it can also be termed reproaching on the grounds that the names are identical between Mahayana and Hinayana while their substances differ; it is also a reproach by analogy, and both earlier and later passages are like this. This is like Rāhula's esotericism within the Hinayana: even the principle of the Hinayana cannot be grasped, how much less could one speak of benefit in the equal dharmadhātu and ultimate true emptiness? Citing that true reality to verify the unconditioned, Mahayana's unconditioned fully possesses all merits; thus it is unlike the Hinayana, where whether existent or non-existent, neither can fully possess all dharmas.