注維摩詰經 1.382

1.382

肇曰：乘八萬行，兼載天下不遺一人，大乘心也。上三心是始學之次行也。夫欲弘大道，要先直其心；心既真直，然後入行能深；入行既深，則能廣運無涯。此三心之次也。備此三心，然後次修六度。別本云「直心深心菩提心」、什曰：直心，誠實心也。發心之始，始於誠實。道識彌明，名為深心。深心增廣，正趣佛慧，名菩提心。此皆受化者心也。受化者行致淨土，人又來生，以因緣成菩薩國。善有二種：一者行善、二者報生善。凡言來生其國具足善者，皆報生善也。

[Seng]zhao says: Riding upon the eighty thousand practices, conveying all under heaven without leaving a single person behind—this is the Mahāyāna mind. The above three minds are the sequential practices of the beginner. One who wishes to propagate the Great Way must first straighten his mind; once the mind is genuinely straightforward, one can subsequently enter practice deeply; once one has entered practice deeply, one can then broadly convey without limit. Such is the sequence of these three minds. With these three minds complete, one then sequentially cultivates the six pāramitās. Another text reads: 'Straightforward mind, profound mind, and bodhicitta.' [Kumāra]jīva says: The straightforward mind is the sincere mind. The beginning of generating the mind begins with sincerity. As understanding of the Way grows ever clearer, it is called the profound mind. When the profound mind increases and expands, heading directly toward buddha-wisdom, it is called bodhicitta. These are all the minds of those who receive conversion. The practice of those who receive conversion brings about the pure land, and people furthermore come to be born there; through causes and conditions the bodhisattva's land is completed. Goodness is of two kinds: first, the goodness of practice; second, the goodness of birth through retribution. Whenever it says that those who come to be born in his land are endowed with goodness, this is all the goodness of birth through retribution.