維摩經略疏垂裕記 7.178

7.178

二、「直心」下，隨文正釋，四：初、直心。「華嚴」等者，荊溪云：引初發心成正覺，以證直心是道場。「了達至一切」，證無虛假。「八直」，即八正也。「法華難五品」等者，至五品位，必至六根深趣初住分真道場。二、發行。荊溪云：具發萬行等者，自行化他俱得名行。三、深心。荊溪云：自然流入海亦證深。四、菩提心。「總前三心是三德菩提」者，此對前三心作總別釋。直心是法身德，實性菩提；深心是般若德，實智菩提；發行是解脫德，方便菩提。今總攬前三，故云菩提心是道場。如此三心，不縱不橫名無錯謬。

Second, under "straightforward mind", directly commenting following the text, which has four [parts]: first, the straightforward mind. Regarding "Avataṃsaka" and so forth: Jingxi says: He cites the initial arising of the mind realizing right awakening to verify that the straightforward mind is the place of enlightenment. "Thoroughly penetrating up to everything" verifies being without falsehood. "Eight straights" means the eightfold noble path. Regarding "the Lotus Sūtra's difficult five grades" and so forth: reaching the rank of the five grades, one will certainly reach the six faculties deeply entering the partial realization of the true place of enlightenment of the initial abode. Second, issuing practice. Jingxi says: Fully issuing the myriad practices and so forth means that both self-cultivation and transforming others may be called practice. Third, the profound mind. Jingxi says: Naturally flowing into the sea also verifies profundity. Fourth, the mind of awakening (bodhicitta). "Subsuming the previous three minds is the bodhi of the three virtues": this offers a general-and-specific explanation in contrast to the previous three minds. The straightforward mind is the virtue of the dharmakāya, the bodhi of true nature; the profound mind is the virtue of prajñā, the bodhi of real wisdom; issuing practice is the virtue of liberation, the bodhi of expedients. Now, subsuming the previous three, it therefore says that the mind of awakening is the place of enlightenment. Such three minds are neither vertical nor horizontal, and are called non-erroneous.