維摩經玄疏 1.21

1.21

此義虛玄，恐未明了，今借近喻，以暢滯情。譬如人身初受胎報，歌羅邏時，即有三法：一，命；二，燸；三者，心識。迄乎皓首，猶存三事，總而為論，共受人名；分而言之，具有三法。雖復世間之境，亦與妙理相應。所以然者，三法成身，即況初總；心識為主，即況前「明體」；風命相續，即況前「明宗」；舉止運為，即況前「明用」；人道雖同，種性殊別，即況前「明教相同異」也。類此五法，上義可知。

This meaning is subtle and abstruse; fearing that it may not yet be clear, I will now borrow an everyday analogy to relieve perplexity. For example, when a human body first receives retribution in the womb, at the stage of the kalala, it already has three things: first, life; second, warmth; third, mental consciousness. Even up to white hair [in old age], these three things still persist. Considered as a whole, they collectively receive the name 'human'; considered separately, it fully possesses the three things. Although this is a worldly domain, it also corresponds to the subtle principle. Why is this? The three things forming the body is analogous to the initial 'general.' The mental consciousness being primary is analogous to the earlier 'clarifying the substance.' The continuation of wind and life is analogous to the earlier 'clarifying the central theme.' The bearing and actions are analogous to the earlier 'clarifying the function.' Although the human realm is identical, types and natures are distinctly different; this is analogous to the earlier 'clarifying the similarities and differences in the characteristics of the teaching.' Analogous to these five things, the above meaning can be understood.