維摩經略疏垂裕記 3.104

3.104

三、觀心。「空假二觀三心」等者，荊溪云：還借前來通別二釋至此文中，共成觀義。「三心別」者，具如別釋。若作通釋，空假三心亦含於大，以通菩薩亦入空觀乃以諦緣。假三心者，藏通菩薩自觀諦緣，亦具三心。中三心者，而云一三三一者，二未即中，中必即二，凡觀萬境皆不二故。若分圓別對此二教初心後心，別教初心義當空假，與前兩教三乘義同。

Third, contemplating the mind. Regarding "The two contemplations of emptiness and conventionality and the three minds, etc.," Jingxi says: "It again borrows the preceding common and distinctive explanations to this passage to jointly constitute the meaning of contemplation." Regarding "The distinctiveness of the three minds": it is fully as in the distinctive explanation. If treated as a common explanation, the three minds of emptiness and conventionality also contain greatness, because the bodhisattvas of the common [teaching] also enter the contemplation of emptiness by relying on the truths and conditions. As for the three minds of conventionality, the bodhisattvas of the Piṭaka and common [teachings] personally contemplate the truths and conditions, and also possess the three minds. As for the three minds of the middle: as for the phrase 'one is three, three is one,' the two are not yet identical with the middle, but the middle is necessarily identical with the two, because whenever one contemplates the ten thousand objects, none are dual. If one distinguishes the perfect and separate [teachings] to correspond to the initial mind and subsequent mind of these two teachings, the initial mind of the separate teaching corresponds in meaning to emptiness and conventionality, which is identical in meaning to the three vehicles of the preceding two teachings.