維摩經玄疏 2.165

2.165

故《大品經》云「是乘從三界中出，到薩婆若中住，是乘不動不出」，故理即大乘從發菩提心成；名字即、觀行即、相似即，即是乘從三界出也。《法華經》云「乘此寶乘，遊於四方，嬉戲快樂，直至道場」，若得分證真實，即住於十住，開佛知見，乘此寶乘，遊東方；若住十行，即是示佛知見，乘此寶乘，遊於南方；若住十迴向，即是悟佛知見，乘是寶乘，遊於西方；若住十地、等覺，即是入佛知見道，乘是寶乘，遊於北方；若住妙覺，即是乘是寶乘，直至道場，名到薩婆若中住。理即大乘，性如虛空，故云「是乘不動不出」也。略明一心三觀成一佛乘竟。

Therefore the Dapin jing says: 'This vehicle departs from within the three realms and arrives to abide in sarvajñā; this vehicle does not move and does not depart.' Thus the Great Vehicle of identity in principle is accomplished from generating the bodhi-mind; identity in verbal designation, identity in contemplative practice, and identity in resemblance are the vehicle departing from the three realms. The Lotus Sūtra says: 'Riding this jewel carriage, roaming in the four directions, frolicking and rejoicing, straight to the place of awakening.' If one attains partial realization of the real, one abides in the ten abidances, opening the Buddha's vision and knowledge, and rides this jewel carriage to roam in the east; if one abides in the ten practices, this is demonstrating the Buddha's vision and knowledge, and one rides this jewel carriage to roam in the south; if one abides in the ten dedications, this is awakening to the Buddha's vision and knowledge, and one rides this jewel carriage to roam in the west; if one abides in the ten grounds and equal awakening, this is entering the path of the Buddha's vision and knowledge, and one rides this jewel carriage to roam in the north; if one abides in wondrous awakening, one rides this jewel carriage straight to the place of awakening, which is called arriving to abide in sarvajñā. The Great Vehicle of identity in principle is like empty space by nature, hence it is said: 'This vehicle does not move and does not depart.' A brief clarification of the threefold contemplation in a single mind accomplishing the One Buddha Vehicle is concluded.