維摩經略疏垂裕記 2.155

2.155

二、「能如」下，結示凡心能見，二：初、明修觀則見能。如是解者，若了自心三千彼彼互遍，心佛眾生三無差別者，則不動自心遍見諸聖。豈唯見聖，亦能見凡，以一一眾生咸具此理故。「諸佛菩薩」者，諸佛是極聖、菩薩是分聖，分極雖殊，三千理等。我凡彼聖，其理何殊。故於凡心即聖境。若然者，豈但橫見現在他聖，亦能竪見未來自聖，以自他因果三千攝盡故。寄言來哲宜乎介懷，儻了已性則諸法自明，當信一家無信異說，大蘇妙悟豈虛也哉！

Second, from "being able to... like this" onward, concluding by demonstrating that the ordinary mind is capable of seeing, in two parts: first, clarifying that practicing contemplation brings the ability to see. As for those who understand like this: if one realizes that the three thousand [realms] of one's own mind mutually pervade one another, and that mind, Buddha, and sentient beings are three without distinction, then without moving one's own mind one pervades and sees all sages. How could one only see sages? One is also able to see ordinary beings, because each and every sentient being is fully endowed with this principle. As for "all Buddhas and bodhisattvas": all Buddhas are the ultimate sages, and bodhisattvas are partial sages; though partial and ultimate differ, the principle of the three thousand is equal. I am an ordinary being and they are sages, but how could their principle differ? Therefore within the ordinary mind is the realm of the sages. If so, how could one only horizontally see other sages of the present? One is also able to vertically see the future sages of oneself, because the three thousand [realms] of cause and effect of self and other encompass everything completely. Conveying words to future scholars, it is proper to keep this in mind: if one understands one's own nature, all phenomena will naturally be clear. One must believe in our school and not believe in deviant doctrines—how could the wondrous awakening at Dasu have been in vain!