維摩經略疏 2.115

2.115

二、通明者三心只是一心，但名異耳。何者？三心只是一自性清淨，非二邊曲，名之為真；難究源底，名之為深；其性廣博，目之為大。菩薩雖觀四諦，不與聲聞而共，觀無作四諦修八直道，如《大經》明菩薩修八正道即是佛性。故文云「直心是道場，無虛假故。」若觀無作修八正道，即離邪小紆迴曲見，名真直心。當知直心正在此也。次菩薩雖觀因緣，不與緣覺而共。《大品》云「十二因緣獨菩薩法」，《大論》云「十二因緣名深法忍」，故知深心正在菩薩。大乘心者，不共二乘及藏通菩薩，如《大經》云「一實諦者名為大乘」。今此三心無三差別、不縱不橫，三德異名，欲令易解以三分別，雖復說三如世伊字。菩薩修此三心為眾心本，即是初心住於三德。若昔論三心因感於三身四教佛身之果，今明依因三心即感三土四種佛國之果。三、約觀心明三心者，初體假入空，空假二觀方便三心為別。若修中道三心，三即一、一即三。

Second, explaining them collectively: the three minds are simply a single mind, differing only in name. Why is that? The three minds are simply the single pure self-nature. Not being crooked by the two extremes is called true [and straightforward]; being difficult to probe to its source and depths is called profound; its nature being vast and expansive is designated great. Although the bodhisattva contemplates the four truths, it is not shared with the śrāvakas: contemplating the unconditioned four truths and cultivating the eightfold straight path, just as the Great Sūtra clarifies that the bodhisattva cultivating the eightfold noble path is precisely the buddha-nature. Hence the text says, “The straightforward mind is the bodhimaṇḍa, because it is free of falsehood.” If one contemplates the unconditioned and cultivates the eightfold noble path, one leaves behind the crooked views of heterodoxy and smallness, winding and circular; this is called the true straightforward mind. One should know that the straightforward mind is precisely here. Next, although the bodhisattva contemplates causes and conditions, it is not shared with the pratyekabuddhas. The Dàpǐn says, “The twelve links of dependent origination are solely the bodhisattva’s dharma”; the Dàzhìdù lùn says, “The twelve links of dependent origination are called the profound patience of dharmas”; hence we know that the profound mind is precisely with the bodhisattva. The Mahāyāna mind is not shared with the two vehicles or the bodhisattvas of the Tripiṭaka and shared teachings; as the Great Sūtra says, “The single real truth is called the Mahāyāna.” Now these three minds have no three distinctions, being neither sequential nor parallel, being different names for the three virtues. Wishing to make them easy to understand, they are distinguished into three; although three are spoken of, they are like the worldly letter ‘i’. When bodhisattvas cultivate these three minds, they serve as the basis for all minds, which means the initial mind abides in the three virtues. If previously the three minds as cause brought about the results of the three bodies and the buddha bodies of the four teachings, now we clarify that based on the cause of the three minds, one brings about the fruits of the three lands and the four kinds of buddha-lands. Third, explaining the three minds in terms of contemplation of mind: initially realizing the provisional and entering emptiness, the two contemplations of emptiness and the provisional use the three expedient minds as distinct. If one cultivates the three minds of the Middle Way, the three are one and the one is three.