維摩經略疏垂裕記 3.26

3.26

二、廣歎形聲兩益，二：初、分科。二、「既」下，隨釋，二：初、廣歎形益，二：初、歎釋色心用，二：初、歎釋色用，二：初、歎色用神變。「是法身至於色」者，荊溪云：然其神變通於一切，具如《止觀記》釋種種神變中。今此且從所變事釋，既引一切悉趣於色而為神變，豈隔於心方得名為一切法趣？以此神變有法身本故也。

Second, extensively praising both benefits of form and voice, which has two [parts]: first, dividing the sections. Second, under "Since," explaining sequentially, which has two [parts]: first, extensively praising the benefit of form, which has two [parts]: first, praising and explaining the function of form and mind, which has two [parts]: first, praising and explaining the function of form, which has two [parts]: first, praising the supernatural transformations of the function of form. As for "is the dharmakāya... up to... form," Jingxi says: However, its supernatural transformations pervade all things, fully as explained in the *Zhiguan Ji* under the various supernatural transformations. Here, it is explained for the time being from the phenomena that are transformed; since it adduces that all things converge toward form to make supernatural transformations, how could it be separated from the mind to be called "all dharmas converging"? This is because these supernatural transformations have the root of the dharmakāya.