維摩經略疏垂裕記 1.191

1.191

三、觀心，二：初、正解，三：初、標示。二、「華嚴」下，引證。佛心准真、生心唯妄。迷真成妄，了妄即真。波水藤蛇，喻意可識。生佛理等，真妄一如。是故欲知佛心但觀生心，如欲識水觀波可知。故《十不二門》云「三千同在心地，與佛心地三千不殊。」一塵喻生心，經卷喻佛心，心具三千即佛心也。三、觀心即具四理者，由心本具外境能熏，故觀如理有四種異。若了三觀，于何不收。

Third, contemplating the mind, in two: first, the correct explanation, in three: first, indication. Second, from "Avataṃsaka" down, citing proof. The Buddha-mind is aligned with the real; the sentient beings' mind is purely delusive. Confusing the real constitutes delusion; comprehending delusion is itself the real. With the metaphors of wave and water, or vine and snake, the meaning can be understood. Sentient beings and Buddhas are equal in principle; the real and the delusive are nondual. Therefore, if one wishes to know the Buddha-mind, one need only contemplate the sentient beings' mind, just as to recognize water one can contemplate the waves and know it. Thus the Ten Nondual Gates states: "The three thousand reside together in the mind-ground, not different from the three thousand of the Buddha's mind-ground." The single speck of dust illustrates the sentient beings' mind; the scroll of sūtra illustrates the Buddha-mind; the mind endowed with the three thousand is precisely the Buddha-mind. Third, contemplating the mind as endowed with the four principles: because the mind fundamentally possesses them and external objects can perfume it, when contemplating the principle of suchness there are four kinds of differences. If one comprehends the threefold contemplation, what does it not subsume?