金光明經玄義 1.32

1.32

料簡三菩提者，如《請觀音》云「修三種清淨三菩提心」，此即緣三乘人心而修心也，乃是方便菩提所攝。若緣真如實理發菩提心者，或緣如來智慧說法發菩提心者，或緣如來神通變化發菩提心者，亦非今所用。《文殊問般若》云「無發是發菩提心。又若一發一切發，是發菩提心。又若非一非一切、而一而一切，是發菩提心。」如此菩提心，即一而三，並今所用。於一而論三、於三而論一爾（云云）。

In differentiating the three bodhis: as the Sūtra on Requesting Avalokiteśvara states, 'Cultivate the three kinds of pure bodhicitta'—this refers to cultivating the mind by taking as objects the minds of persons of the three vehicles, which is subsumed under expedient bodhi. If one gives rise to bodhicitta with the real principle of true suchness as object, or gives rise to bodhicitta with the Tathāgata's wisdom in expounding the Dharma as object, or gives rise to bodhicitta with the Tathāgata's supernatural transformations as object, these are also not what is employed here. The Mañjuśrī-paripṛcchā-prajñāpāramitā-sūtra states: 'Non-arising is the arising of bodhicitta. Furthermore, if one arising is all arisings, that is the arising of bodhicitta. Furthermore, if it is neither one nor all, yet both one and all, that is the arising of bodhicitta.' Bodhicitta such as this is three while being one, and is entirely what is employed here. One discusses three in the one, and discusses one in the three (and so forth).