維摩經略疏垂裕記 3.31

3.31

Second, praising the function of the Buddha's mind, which has two [parts]: first, praising the function of the mind. As for "praising the function of the Buddha's mind," the previous heading indicated the benefit of form and the function of form. Now saying "mind," Jingxi says: Because the mind has function, form only then has function, just as in the previous brief [explanation] it also explained both benefits of form and voice through the mind. All dharmas converge toward form without being separated from the mind; only then does form have benefit. The benefit is as explained before. As for "attaining the samādhi king samādhi," and so forth: because the Dharma resides in the person, the person only then is called the king. As for "power of Dharma," and so forth: the Dharma does not go beyond the truths, and power is sovereignty. With sovereignty regarding the truths, the Dharma only then has power. As for "transcending": samādhi is severing, and contemplation of the truths belongs to wisdom. Both are transcended, which is why it is said. Since it transcends the ten realms, the three realms are common to the external. As for the "seven noble wealths," they are: faith, precept, hearing, renunciation, wisdom, shame, and remorse. Jingxi says: Now calling the truth of the path "noble wealth," in reality wealth pervades all dharmas, and the principle of non-arising noble wealth is also pervasive. For instance, speaking of hearing and so forth, it cannot be confined, so in reality it pervades the four [truths]. Cessation is that which is realized, while suffering and origination must be destroyed, hence they are not mentioned. As for "Does it belong to the function of form or the function of mind?": the teaching of voice belongs to form, while its intricate subtleties rely on the mind. Furthermore, in the answer it cites Akṣayamati that form is mind, hence it says pervasive. As for "Only that the one who can give is the mind": these words are still common to the intent of the expedient teachings; one should say that giving originates from the marvel of the mind, and only then do wealth and Dharma exist. Thus we know that because the mind able to give is interfused, one can then say that giving originates from the mind.