[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 3.102 # 維摩經略疏垂裕記 3.102 維摩經略疏垂裕記 3.102 - **Language:** Classical Chinese ### [3.102](https://indike.org/pramana/in.bauddha.taisho.1779.3.102) 三、大乘心。「二通明」，二：初、正示通義，三：初、示義。「秖是一自性清淨心」者，即三千三諦之一心也。此約一心而有三號，謂直、深、大也。釋義如文。二、「菩」下，釋成無作四諦者，陰入皆如，無苦可捨；煩惱即菩提，無集可斷；邊邪皆中正，無道可修；生死即涅槃，無滅可證。而此四法秖是一心，本無造作，故名無作。「名深法忍」者，三道即三德，故名深也。「一實諦」者，別圓證道同顯三諦，包融無外故名一實，超出二邊故名一實。若約教道，實為惑覆，既不相即，義與圓殊。三、「今此」下，結示。「無三差別等」者，荊溪云：故約三心以明三德。又此三心義雖通於別圓二教，然亦不可前後並別。言「三德異名」者，大乘即解脫，深心即般若，直心即法身。大乘但由悲願得名，故對解脫。「即是初心住於三德」者，既對三德，理合各三。 > Third, the mind of the Great Vehicle. Under "Second, explaining generally in common," there are two parts: first, directly showing the common meaning, which has three parts: first, showing the meaning. "It is merely the one self-nature pure mind" refers to the one mind of the three thousand \[realms\] and three truths. This one mind has three designations, namely straight, deep, and great. The explanation of the meaning is as in the text. Second, from "bo\[dhi\]" downward, explaining the four truths of non-action: the aggregates and sense bases are all suchness, so there is no suffering to be abandoned; afflictions are themselves bodhi, so there is no origination to be severed; extremes and deviance are all central and correct, so there is no path to be cultivated; birth-and-death is itself nirvāṇa, so there is no cessation to be realized. Yet these four phenomena are merely the one mind, originally without deliberate contrivance, hence called non-action. "Called deep dharma-forbearance": because the three paths are themselves the three virtues, it is called deep. "The one real truth": the separate and perfect \[teachings\] in their realized path equally reveal the three truths; embracing and merging with nothing excluded, it is called the one real; transcending the two extremes, it is called the one real. If spoken in terms of the teaching path, the real is covered by confusion; since they are not mutually identical, the meaning differs from the perfect \[teaching\]. Third, from "Now this" downward, concluding and indicating. Regarding "Without the distinctions of three, etc.," Jingxi says: "Therefore, the three virtues are elucidated in terms of the three minds." Furthermore, although the meaning of these three minds applies commonly to both the separate and perfect teachings, they cannot be placed in a sequence or treated as separate. Regarding "different names for the three virtues": the Great Vehicle is liberation, the deep mind is prajñā, and the straight mind is the dharmakāya. The Great Vehicle is designated solely through compassionate vows, hence it corresponds to liberation. "That is, the initial mind abides in the three virtues": since they correspond to the three virtues, in principle each must have all three. > — English (machine translation) (machine translation) - [Previous: 3.101](https://indike.org/pramana/in.bauddha.taisho.1779.3.101) - [Next: 3.103](https://indike.org/pramana/in.bauddha.taisho.1779.3.103) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1779.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.3.102) — English, machine translation ## Linked texts (1) - [涅槃玄義發源機要](https://indike.org/pramana/in.bauddha.taisho.1766.3.2.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.3.102](https://indike.org/pramana/in.bauddha.taisho.1779.3.102) · Pramāṇa