維摩經略疏垂裕記 9.89

9.89

四、捨，二：初、文殊問。二、淨名答。「性相常住」者，有佛開悟不能增，無佛在迷不能減。無增無減，所以常住。問性相何別？以如為性亦以如為相，如水是波性亦是波相。「一切」等者，《大經》云「一切諸法中悉有安樂性，以十界依正悉唯心故、悉本具故、悉空中故、悉互遍故、但一理故、無異端故」，豈但識無拔無與，亦可了無情成佛。《大經》云「常行捨也」者，「也」應作「心」，字誤。經云「福祐」者，祐，助也。《周易》曰「自天祐之。」

Fourth, equanimity (upekṣā), in two parts: first, Mañjuśrī asks; second, Jingming answers. Regarding "nature and characteristics are eternally present": the presence of a Buddha to awaken them cannot increase them; the absence of a Buddha when they are in delusion cannot decrease them. Without increase or decrease, they are therefore eternally present. Question: What is the difference between nature and characteristics? Taking suchness as nature, it is also taking suchness as characteristics, just as water is the nature of waves and is also the characteristic of waves. Regarding "All," etc.: the Great Sūtra says, "Within all dharmas there is wholly the nature of peace and joy, because the circumstantial and direct rewards of the ten realms are wholly mind alone, wholly fundamentally endowed, wholly in the middle, wholly mutually pervading, merely a single principle, and without divergent points"—how could it merely be that consciousness lacks uprooting and lacks bestowing? One can also understand that insentient beings become Buddhas. The Great Sūtra says "constantly practicing the mind of equanimity": 'ye' [an exclamation/final particle] should be 'xin' [mind], an error in character. The sūtra says "blessed and assisted": 'you' means to assist. The Book of Changes says: 'Assisted by Heaven.'