維摩經略疏垂裕記 1.170

1.170

三、觀心，二：初、正明序義，二：初、正示觀心。「心即是通觀即是別」者，心一觀三，故心通觀別。通為所觀，故別分三種。故此即二序。因觀證理，理如正說。「因此」下，更於觀心別序辨由義也，述義闕而不論。「成就一切法」者，謂自他因果之法悉由觀心而成。「即是」下，示由藉義。道謂分證及究竟也。因觀入道，故觀如門。初心修之，端由在此。

Third, contemplation of the mind, which has two parts: first, directly clarifying the meaning of the preface, which has two parts: first, directly indicating the contemplation of the mind. Regarding "The mind is common and contemplation is distinct": the mind is one and the contemplations are three; therefore, mind is common and contemplation is distinct. The common serves as what is contemplated; therefore, the distinct is divided into three kinds. Thus, these are the two prefaces. By relying on contemplation one realizes the principle; the principle is like the main discourse. From "Because of this..." below, further discerning the meaning of origin in terms of the distinct preface of contemplating the mind; the meaning of narration is omitted and not discussed. Regarding "accomplishing all dharmas": this means that the causal and fruitional dharmas of oneself and others are all accomplished through contemplation of the mind. From "is precisely..." below, showing the meaning of origin and pretext. The "Path" refers to partial realization and ultimate [realization]. Because one enters the Path through contemplation, contemplation is like a gate. When beginners cultivate it, the source and origin reside here.