維摩經略疏垂裕記 9.86

9.86

四、約眾行。「有師云」下，荊溪云：破他釋者，具如前文。菩提道場法施等義，一一皆是獨頭法門。但欲幸依法相次第，以一法中收一切故，雖攝一切然須遍行，以遍行故理須遍列。若如是者，可但釋迦一代佛法，十方佛法若依若正，收在一念慈等心中。今施至方便，略列七名，豈用古師專對地位？「無遺惜也」者，不遺眾生、不惜財物也。疏釋法施至子智慧，言「不慳不捨乃至不智不愚」者，以慳捨愚智悉從心起。能起本無，所起安在？以所起法全能起心，心性不動，中道明焉。

Fourth, in terms of the myriad practices. From "A master says" onward, Jingxi says: "Refuting the other's explanation is fully as stated in the previous text. The meanings of the bodhimaṇḍa, the gift of Dharma, and so forth are each and all independent Dharma gates. Merely wishing fortunately to follow the sequence of dharmalakṣaṇa, because one dharma contains all, although it subsumes all, one must practice them universally; because they are practiced universally, principle requires that they be listed universally. If it is like this, can it be that only Śākyamuni's lifetime Buddha-dharma—the Buddha-dharma of the ten directions, whether circumstantial or direct—is contained within a single thought of loving-kindness and the other minds? Now, from giving down to expedients, seven names are briefly listed; why should one adopt the ancient master's exclusive assignment to stages?" Regarding "without leaving out or begrudging": not leaving out sentient beings, and not begrudging material wealth. When the commentary explains from the gift of Dharma down to 'a son's wisdom', saying 'neither stingy nor giving away, down to neither wise nor foolish': because stinginess, giving away, foolishness, and wisdom all arise from the mind. If the active conceiver is fundamentally non-existent, where can the conceived abide? Because the dharmas that are produced are wholly the active mind; the mind-nature is unmoving, and the middle way is illumined therein.