梵網經古迹記 2.27

2.27

述曰：第三門也。「應」者，容也。有障無性，不成戒故。此戒最勝，何易聲聞？誰言易得？難發心故。無上菩提無德不攝，發心所修無善不因，故有心者得發大心，所有願行皆成因性。「即入諸佛位」者，佛位有二：一、發心滿位，二、行果滿位。今入初故，初發之願無不周圓，與佛無異，言「同大覺」。如契經云：發心、畢竟二無別故。已得此位，真是佛子，從佛法生，紹佛位故。頌曰：「方便父信種，般若母禪胎，慈悲為養母，佛子紹位生。」廣說此義，如《攝大乘》。

The Commentary says: This is the third gate. 'Should' (ying) means 'can/is permitted'. For if there are obstacles or a lack of [Buddha-]nature, the precepts cannot be accomplished. These precepts are the most supreme; how could they be easier than those of the śrāvakas? Who says they are easy to obtain? Because it is difficult to generate the aspiration [for bodhi]. Unexcelled bodhi subsumes every virtue, and whatever is cultivated upon generating the aspiration takes every goodness as its cause; thus, those with minds can generate the great aspiration, and all of their vows and practices become causal nature. 'Promptly enters the rank of all Buddhas': there are two Buddha ranks: first, the rank of the fulfillment of generating the aspiration; second, the rank of the fulfillment of practice and fruit. Here one enters the first; the initial vow generated is universally complete and no different from a Buddha, hence it says 'equal to the Great Awakened One'. As the sūtra says: 'Generating the aspiration and the ultimate [fruit] are not two or different.' Having attained this rank, one is truly a Buddha child, born from the Buddha-Dharma, succeeding to the Buddha's position. A verse says: 'Skill in means is the father, the seed of faith, / Prajñā the mother, meditation the womb, / Loving-kindness and compassion are the wet nurse, / The Buddha child is born to succeed to the throne.' This meaning is explained extensively in the Mahāyānasaṃgraha.