維摩經玄疏 2.146

2.146

第二、明一心三智但是一佛乘者，若觀因緣三諦，初心即得一心三智，開佛知見，名見佛性，即大乘也。此則不復開三乘之別，故此經〈觀眾生品〉舍利弗問天女云：「汝於三乘，為何志求？」天女答言：「我為化三乘，如人入瞻蔔林，唯嗅瞻蔔，不嗅餘香；入此室者，唯聞大乘功德之香，不樂聲聞、辟支佛功德香也。」當知，一心三智，即是圓教；般若波羅蜜，即是大乘。故《大品經．會宗品》云：「般若波羅蜜，即是摩訶衍；摩訶衍，即是般若波羅蜜。般若波羅蜜、摩訶衍，無二無別。」今明一心三觀會成大乘者，「大」名不可思議，「乘」以能運為義。一心三觀境、智，並是不思議法，能運菩薩至於道場，故名大乘。此須約六即明圓教一佛乘，即是六種大乘義也。

Second, explaining that the three wisdoms in a single mind are only the one Buddha vehicle: if one contemplates the three truths of causes and conditions, in the initial mind one immediately attains the three wisdoms in a single mind, opens the Buddha's knowledge and vision, which is named seeing buddha-nature, and that is the Great Vehicle. This then no longer opens the distinction of the three vehicles. Therefore, in the 'Contemplating Sentient Beings' chapter of this sūtra, Śāriputra asks the goddess: 'Among the three vehicles, which do you aspire to seek?' The goddess replies: 'I work to transform the three vehicles. Just as when a person enters a campaka grove, they smell only campaka and no other fragrance, so one who enters this room smells only the fragrance of the merits of the Great Vehicle, and does not delight in the fragrance of the merits of śrāvakas and pratyekabuddhas.' One should know that the three wisdoms in a single mind are the perfect teaching; the prajñāpāramitā is the Great Vehicle. Hence the 'Synthesis Chapter' of the Larger Sūtra says: 'Prajñāpāramitā is mahāyāna; mahāyāna is prajñāpāramitā. Prajñāpāramitā and mahāyāna are non-dual and without distinction.' Now, explaining that the three contemplations in a single mind unite to form the Great Vehicle: 'great' means inconceivable; 'vehicle' takes conveying as its meaning. The realm and wisdom of the three contemplations in a single mind are both inconceivable dharmas, able to convey the bodhisattva to the bodhimaṇḍa, and are therefore called the Great Vehicle. Here one must rely on the six identities to explain the one Buddha vehicle of the perfect teaching, which constitutes the six kinds of Great Vehicle.