維摩經略疏垂裕記 6.141

6.141

三、約唯心解，二：初、正示。於三解中此釋最要。何則？前明根境，不出色心。色從心造，全色是心，故但觀心無所不攝。灸病得穴、伐樹除根，喻之可觀。荊溪云：觀心者，前對外境，此唯觀心造罪。由心不作罪時尚須觀照，豈況作罪而不觀之？二、「故普」下，引證。荊溪云：引《普賢觀》者，心謂罪心，法即罪境。心境成業，全是自心。是故更令觀於心也。「作是」等者，「作是懺悔」，明懺悔之體。「嚴」，謂眾法助體。所行所嚴即是中道實相。「無罪」，謂罪本無破壞，是捨離想。「心識」，謂執心家之分別。「行此至心如流水」等者，意明不住能滅所滅心相，見罪福有無念念無生。

Third, explaining in terms of mind-only, in two parts: first, directly pointing out. Among the three explanations, this interpretation is the most essential. Why? Previously, faculties and objects were clarified, which do not go beyond form and mind. Form is created from mind, and the entirety of form is mind; therefore, simply contemplating the mind encompasses everything. It can be viewed as an analogy for finding the acupoint when cauterising an illness or removing the root when cutting down a tree. Jingxi says: "Regarding contemplating the mind: previously it was juxtaposed with external objects, but here it is only contemplating the mind's creation of transgressions. Since one must already contemplate and illuminate the mind when it is not committing transgressions, how much more so should one contemplate it when it does commit transgressions?" Second, from "Therefore the Samantabhadra [Sūtra]" onward, citation of proof. Jingxi says: "Citing the Contemplation of Samantabhadra: 'mind' refers to the mind of transgression, and 'phenomena' refers to the objects of transgression. The fulfillment of karma by mind and objects is entirely one's own mind. For this reason, it further directs one to contemplate the mind." Regarding "Performing this" and so forth: "Performing this repentance" clarifies the substance of repentance. "Adorning" refers to the various dharmas assisting the substance. What is practiced and what is adorned is precisely the true reality of the middle way. "Without transgression" refers to transgression originally having no destruction; it is the thought of renunciation and departure. "Mind and consciousness" refers to the discriminations of the grasping mind. Regarding "Practicing this with utmost sincerity like flowing water" and so forth: the intent clarifies not abiding in the mental characteristics of the eradicator and what is eradicated, seeing the existence and nonexistence of transgressions and merit as unproduced moment by moment.