維摩經略疏垂裕記 9.31

9.31

二、略釋不思議，二：初、列章。二、隨釋，二：初、明三德解脫不思議，二：初、徵文總示。二、初標列徵文。二、「何者」下，牒經示義。「菩薩住此」等者，慧為能住，性為所住。秖是分真境智冥合能起大用，故以須彌內於芥子。須彌芥子秖是依報，十界依正尚在一心，於一界中依報大小何妨相入？大小既唯心性，心性一一融通，故至分真有斯大用。

Second, briefly explaining the inconceivable has two [parts]: first, listing headings; second, explaining following [the text], which has two [parts]: first, clarifying the inconceivability of the liberation of the three virtues, which has two [parts]: first, questioning the text and giving a general indication; second, initially marking, listing, and questioning the text; second, from "how so?" downward, taking up the sūtra to show the meaning—regarding "the bodhisattva abiding in this," etc., wisdom is what is capable of abiding, and nature is what is abided in. It is simply that the partial real realm and wisdom merge in covert accord, being able to give rise to great function; hence putting Sumeru into a mustard seed. Sumeru and the mustard seed are merely circumstantial retribution; since the circumstantial and direct [rewards] of the ten realms still reside in one mind, in a single realm, how could the circumstantial retribution of large and small obstruct their mutual entering? Since large and small are only mind-nature, and mind-nature is in every case fused and penetrating, therefore upon reaching partial reality there is this great functioning.