維摩經略疏垂裕記 3.31

3.31

二、歎佛心用，二：初、歎心用。「歎佛心用」者，前標章中形益色用。今云心者，荊溪云：心有用故色方有用，如前略中亦以心釋形聲兩益。一切諸法皆趣於色不隔於心，色方有益。益如前釋。「得三昧王三昧」等者，以法在人，人方稱王。「法力」等者，法不出諦，力即自在。於諦自在，法方有力。「超過」者，三昧是斷，諦觀屬智。二俱超過，是故云也。既出十界，三界通外。「七聖財」者，謂信、戒、聞、捨、慧、慚、愧。荊溪云：今以道諦名聖財者，其實財通一切諸法，亦以無作聖財理通。如云聞等，不可局故，其實通四。滅是所證，苦集須破，故不言之。「為屬色用心用耶」者，聲教屬色，屈曲藉心。況復答中引無盡意色即是心故，故云通也。「但能施是心」者，此語尚通方便教意，應云施由心妙，財方有法。是知由於能施心融，方乃可云施由心也。

Second, praising the function of the Buddha's mind, which has two [parts]: first, praising the function of the mind. As for "praising the function of the Buddha's mind," the previous heading indicated the benefit of form and the function of form. Now saying "mind," Jingxi says: Because the mind has function, form only then has function, just as in the previous brief [explanation] it also explained both benefits of form and voice through the mind. All dharmas converge toward form without being separated from the mind; only then does form have benefit. The benefit is as explained before. As for "attaining the samādhi king samādhi," and so forth: because the Dharma resides in the person, the person only then is called the king. As for "power of Dharma," and so forth: the Dharma does not go beyond the truths, and power is sovereignty. With sovereignty regarding the truths, the Dharma only then has power. As for "transcending": samādhi is severing, and contemplation of the truths belongs to wisdom. Both are transcended, which is why it is said. Since it transcends the ten realms, the three realms are common to the external. As for the "seven noble wealths," they are: faith, precept, hearing, renunciation, wisdom, shame, and remorse. Jingxi says: Now calling the truth of the path "noble wealth," in reality wealth pervades all dharmas, and the principle of non-arising noble wealth is also pervasive. For instance, speaking of hearing and so forth, it cannot be confined, so in reality it pervades the four [truths]. Cessation is that which is realized, while suffering and origination must be destroyed, hence they are not mentioned. As for "Does it belong to the function of form or the function of mind?": the teaching of voice belongs to form, while its intricate subtleties rely on the mind. Furthermore, in the answer it cites Akṣayamati that form is mind, hence it says pervasive. As for "Only that the one who can give is the mind": these words are still common to the intent of the expedient teachings; one should say that giving originates from the marvel of the mind, and only then do wealth and Dharma exist. Thus we know that because the mind able to give is interfused, one can then say that giving originates from the mind.