維摩經略疏 4.20

4.20

八、明觀心者，今案前解亦是觀心。何以故？行人王數即是師資，但眾生日夜常生無量邪正諸法皆由王數，是故行人須善此意。若勤修習思惟分別發半滿智，自行化他，即同身子莊嚴雙樹，如是一一皆約心數行成化物。行顯由心，若能諦觀心性即見佛性、住大涅槃，即同如來莊嚴雙樹。若觀行心明見於心，王即法王、數即弟子，莊嚴雙樹猶如目前。觀心語密，疏豈盡心。

Eighth, explaining the contemplation of mind: Now, according to the previous explanation, it is also the contemplation of mind. Why? The practitioner's mind king and mental factors are themselves master and disciple; however, the countless wrong and right dharmas that sentient beings constantly generate day and night all arise from the mind king and mental factors. Therefore, practitioners must thoroughly understand this principle. If one diligently cultivates, reflects, and discriminates, generating the wisdom of the half and full [teachings], benefiting oneself and transforming others, this is identical to Śāriputra adorning the twin trees; in this way, each and every one relies on mental factors to accomplish practice and transform beings. The manifestation of practice arises from the mind; if one can attentively contemplate the nature of the mind, one sees the buddha-nature and abides in great nirvāṇa, which is identical to the Tathāgata adorning the twin trees. If through the mind of contemplative practice one clearly sees the mind, the king is the Dharma King, and the factors are the disciples, adorning the twin trees as if right before one's eyes. The words on the contemplation of mind are esoteric; how could a commentary fully express the mind?