維摩經略疏垂裕記 7.25

7.25

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].