起信論疏筆削記 16.62

16.62

據此，則三中初一為離相行，後二是隨相行。離相是總，隨相是別。說雖前後，行即同時，以前一具後二故，雖觀空而萬行迢然；後二同前一故，雖涉有而一真寂爾。苟或互闕，即二乘斷空、凡夫有漏，初後相濟，方為大乘中道妙行也。由是諸行雖多，此三攝盡，更有三法、三寶、三菩提、三涅槃等，一切三法類此配之，故《淨名》說此以為淨土之行。故經云：直心是菩薩淨土，菩薩成佛時，不諂眾生來生其國。深心是菩薩淨土，菩薩成佛時，具足功德眾生來生其國。四無量心是菩薩淨土，菩薩成佛時，成就慈悲喜捨眾生來生其國等。

According to this, among the three, the first is the practice of transcending marks, and the latter two are the practices that follow marks. Transcending marks is general; following marks is specific. Although spoken of as earlier and later, in practice they are simultaneous, because the former one possesses the latter two; thus, although contemplating emptiness, the myriad practices are clearly distinct. Because the latter two are identical to the former one, although engaging with existence, the one true nature remains tranquil. If either were lacking, it would be the annihilationist emptiness of the two vehicles or the āsrava condition of ordinary beings. Only when the initial and the subsequent assist each other does it become the wondrous practice of the Mahāyāna Middle Way. For this reason, although practices are many, these three subsume them completely. Furthermore, there are the three dharmas, three treasures, three bodhis, three nirvāṇas, and so forth; all sets of three dharmas are to be matched analogously to this. Hence, the Vimalakīrti-sūtra explains these as practices for the pure land. Thus the sūtra states: "The straightforward mind is the bodhisattva's pure land; when the bodhisattva becomes a buddha, sentient beings without flattery come to be born in that country. The profound mind is the bodhisattva's pure land; when the bodhisattva becomes a buddha, sentient beings endowed with virtues come to be born in that country. The four immeasurable minds are the bodhisattva's pure land; when the bodhisattva becomes a buddha, sentient beings who have accomplished loving-kindness, compassion, sympathetic joy, and equanimity come to be born in that country," and so forth.