維摩經略疏垂裕記 5.51

5.51

八、明觀心。「前解亦是觀心」者，即指第三總對、第四別對二文也。荊溪云：非但佛及弟子義當王數，凡入道者心王心數一切悉然。施教本令凡夫修習，義當王數，共化諸心全成正覺。若以十數配人，已如前段，故今從略。「即同身子」者，略示一人。「如是一一」等者，即定同目連，乃至痛同阿難。例如身子以明自他，故云一一等也。「皆約自他」者，化心義似淨佛土也。「若能至住大涅槃」，應約觀行相似分真住涅槃也。今云見性即入分真莊嚴雙樹者，秖是三諦一心名嚴雙樹。照真嚴枯、照俗嚴榮、照中即是中間入滅。又此三諦，一一皆常樂我淨及四非常，即名嚴樹。「疏豈盡心」者，亦猶《易》云「書不盡言，言不盡意」也。

Eighth, explaining the contemplation of mind. "The previous explanation is also the contemplation of mind" points to the two passages of the third general correlation and the fourth specific correlation. Jingxi says: It is not only that the Buddha and his disciples correspond in meaning to the [mental] king and [mental] factors; all who enter the path, their mind-king and mental factors, are entirely like this. The setting forth of the teaching was originally intended to make ordinary beings cultivate and practice, its meaning corresponding to king and factors, together transforming all minds to fully achieve right awakening. If correlating the ten numbers with persons, this has already been shown in the previous section, so it is omitted here. "Just like Śāriputra" briefly indicates one person. "Like this, one by one," and so on, means samādhi is like Maudgalyāyana, down to suffering being like Ānanda. Taking Śāriputra as an analogy to clarify self and other, he therefore says "one by one," and so on. "All based on self and other": the meaning of transforming the mind resembles purifying the Buddha-land. "If one is able down to dwelling in the Great Nirvāṇa" should be understood as dwelling in nirvāṇa through contemplation practice, resemblance, and partial reality. Now saying that seeing nature is directly entering partial reality to adorn the twin trees merely means that the three truths in one mind are called adorning the twin trees. Illumining the real adorns the withered; illumining the conventional adorns the flourishing; illumining the middle is directly entering cessation in the middle. Furthermore, these three truths are each permanently blissful, self, and pure, as well as the four non-permanences; this is called adorning the trees. "How could the commentary exhaust the mind?" is just like the Book of Changes saying, "Writing does not exhaust words, and words do not exhaust ideas."