維摩經略疏 3.101

3.101

「從戒定慧解脫解脫知見生」者，三藏作無作戒為戒身，根本淨禪觀練薰修為定身，觀生滅四諦乃至道場見四諦盡名為慧身，正習俱盡名解脫身，了了知見正習已盡、戒定慧滿、不受後有名解脫知見身。通教五分，戒如前說罪不罪不可得故名為戒身；定如前說，不亂不味名為定身；觀無生四諦從八人見真乃至佛地見真圓極名慧身；從初見地解脫見惑轉入上地，乃至坐道場時一念相應慧習氣都盡，住有餘涅槃名解脫身；了了不見縛之與脫，而能種智佛眼自見住有餘無子縛、入無餘無果縛，亦見眾生本無縛脫而見解脫名解脫知見身。別教以九種戒為戒身，九種禪為定身，九種智為慧身，此出《地持》。界外習盡為解脫身；種智佛眼了了知見法身顯現，亦知見他法身隱顯次位不亂名解脫知見身。圓教一往與別無殊。欲分別者，不斷凡夫陰身而能成就法身，即是不思議五分法身，事等須彌不礙芥子。欲知修因者，聞前二行，厭離世間惡心不起，善任運生，名修戒身；專修行行禪定，名為定身；專修慧行緣理，名為慧身；正助既合，隨分伏斷，名解脫身；分別六即而不叨濫，名解脫知見身。用此五身生佛身也。

"Born from morality, concentration, wisdom, liberation, and the knowledge and vision of liberation": For the Tripiṭaka [teaching], the manifested and unmanifested precepts constitute the body of morality; the fundamental pure dhyānas, viewed, refined, perfumed, and cultivated, constitute the body of concentration; contemplating the four noble truths of arising and ceasing up to the exhaustion of the four truths seen at the site of enlightenment constitutes the body of wisdom; the complete exhaustion of both active defilements and residual habits constitutes the body of liberation; clearly knowing and seeing that both active defilements and residual habits are already exhausted, that morality, concentration, and wisdom are complete, and that one will not undergo future existence constitutes the body of the knowledge and vision of liberation. As for the five divisions of the shared teaching: morality is as previously explained—because neither guilt nor nonguilt can be apprehended, it is called the body of morality; concentration is as previously explained—being undistracted and without relish, it is called the body of concentration; contemplating the four truths of non-arising, from the eight persons seeing the truth up to seeing the truth in its round culmination at the buddha stage, constitutes the body of wisdom; being liberated from the afflictions of views from the initial stage of seeing and transitioning into the higher stages, up to completely exhausting the residual habits through wisdom corresponding in a single thought while sitting at the site of enlightenment, and dwelling in nirvāṇa with remainder constitutes the body of liberation; clearly seeing neither bondage nor liberation, yet through the knowledge of all aspects and the buddha-eye personally seeing that dwelling in [nirvāṇa] with remainder has no bondage of defilements and entering [nirvāṇa] without remainder has no bondage of karmic fruition, and also seeing that sentient beings originally have neither bondage nor liberation and yet seeing liberation constitutes the body of the knowledge and vision of liberation. The distinct teaching takes the nine kinds of morality as the body of morality, the nine kinds of dhyāna as the body of concentration, and the nine kinds of wisdom as the body of wisdom—these come from the *Bodhisattvabhūmi-sūtra*. The exhaustion of residual habits outside the three realms constitutes the body of liberation; clearly knowing and seeing the manifestation of the dharmakāya through the knowledge of all aspects and the buddha-eye, and also knowing and seeing the stages of the concealment and manifestation of others' dharmakāya without confusion constitutes the body of the knowledge and vision of liberation. At first glance, the perfect teaching is no different from the distinct. If one wishes to distinguish them: without severing the ordinary person's aggregates-body, one is able to accomplish the dharmakāya—this is the inconceivable five-division dharmakāya, where phenomena are equal to Mount Sumeru without obstructing a mustard seed. If one wishes to know the cultivation of the causes: hearing the two prior practices, revolting against and leaving the world so that evil thoughts do not arise and good arises spontaneously is called cultivating the body of morality; exclusively cultivating the dhyāna concentrations of action-practice is called the body of concentration; exclusively cultivating the wisdom-practice of according with principle is called the body of wisdom; when primary and auxiliary [practices] are united, subduing and severing [afflictions] according to one's measure is called the body of liberation; distinguishing the six identities without falsely claiming them is called the body of the knowledge and vision of liberation. One uses these five bodies to give birth to the buddha body.