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# 維摩經略疏 3.104

維摩經略疏 3.104

- **Language:** Classical Chinese

### [3.104](https://indike.org/pramana/in.bauddha.taisho.1778.3.104)

「從方便至三明生」，四教各有三種方便，如前說。從因方便生果地法身方便，故言從方便生。「從六通生」者，三藏五通從行行根本淨禪觀練薰修修得，無漏通從生滅四諦慧行修得。菩薩因中成就五通，約生滅四諦慧修無漏通，三十四心滿足即具果地法身六通，故言從六通生。通教五通六通，五通一往同三藏。修無漏通，約無生四諦，在菩薩心中或五或六，斷正使故六、習未盡故五。今用因六得果地六，故言從六通生。別圓者，別約界外三土修六通成果，初地分得法身六通，但以斷不斷分別別圓之殊耳。三明者，藏通皆約三通見三世事分明以為三明。通明異者，一往見遠事名通，見根本為明。菩薩因中用行行修兩明，慧行修無漏明，證果得佛地法身三明，故言從三明生。別圓者，並通達界外三世之法為三明也。下文云「三明與無明等」，即是不思議圓教之三明也。

> "Born from skillful means up to the three clarities": Each of the four teachings has three kinds of skillful means, as previously explained. From the skillful means of the cause, the skillful means of the dharmakāya at the stage of fruition is born; hence it says "born from skillful means." As for "born from the six superknowledges": the five superknowledges of the Tripiṭaka \[teaching\] are cultivated and attained through the action-practice of the fundamental pure dhyānas, viewed, refined, perfumed, and cultivated; the outflow-free superknowledge is cultivated and attained through the wisdom-practice of the four truths of arising and ceasing. The bodhisattva accomplishes the five superknowledges in the causal stage and cultivates the outflow-free superknowledge in terms of the wisdom of the four truths of arising and ceasing; when the thirty-four mental moments are fulfilled, one fully possesses the six superknowledges of the dharmakāya at the stage of fruition; hence it says "born from the six superknowledges." As for the five and six superknowledges of the shared teaching, the five superknowledges are at first glance the same as the Tripiṭaka \[teaching\]. Cultivating the outflow-free superknowledge is in terms of the four truths of non-arising; in the bodhisattva's mind, they are either five or six—because the active defilements are severed, they are six; because residual habits are not yet exhausted, they are five. Here, by using the six of the cause, one attains the six at the stage of fruition; hence it says "born from the six superknowledges." As for the distinct and perfect \[teachings\]: the distinct \[teaching\] cultivates the six superknowledges in terms of the three lands beyond the realms to accomplish the fruition; at the first bhūmi, one partially attains the six superknowledges of the dharmakāya; the distinction between the distinct and perfect lies merely in whether severance \[is involved\] or not. As for the three clarities: the Tripiṭaka and shared \[teachings\] both take the clear vision of matters of the three periods of time through three superknowledges to be the three clarities. The difference between superknowledge and clarity is: at first glance, seeing distant matters is called superknowledge, while seeing the root cause is clarity. In the causal stage, the bodhisattva uses action-practice to cultivate two clarities and wisdom-practice to cultivate the outflow-free clarity, realizing the fruition to attain the three clarities of the dharmakāya at the buddha stage; hence it says "born from the three clarities." As for the distinct and perfect \[teachings\]: they both penetrate the phenomena of the three periods of time beyond the realms as the three clarities. Below, the text says: "The three clarities are equal to ignorance"; this is the three clarities of the inconceivable perfect teaching.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.3.104) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1778.3.104](https://indike.org/pramana/in.bauddha.taisho.1778.3.104) · Pramāṇa
