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# 維摩經略疏 5.10

維摩經略疏 5.10

- **Language:** Classical Chinese

### [5.10](https://indike.org/pramana/in.bauddha.taisho.1778.5.10)

問：無量、無作知根何殊？答：無量八定從空入假發道種智，能知物根。此是緣修為顯真修，非是任運普照之定。無作真修寂而常照，不以二相普見諸土。即不二相，照諸根緣。若爾，何得勸滿願入定？答：此語似將別教八定對破二乘不觀人根，故言先當入定。圓教無入出相，或為破為助方便說入。復次心心自然流入始是真入。

> Question: What is the difference between knowing faculties in the immeasurable \[samādhi\] and the unconditioned \[samādhi\]? Answer: The immeasurable eight samādhis enter into the provisional from emptiness, giving rise to the knowledge of the aspects of the path and being able to know the faculties of beings. This is cultivating conditions to reveal true cultivation; it is not a samādhi that spontaneously and universally illuminates. The unconditioned true cultivation is tranquil yet ever illuminating; it universally sees all lands without dual characteristics. Right within non-dual characteristics, it illuminates all capacities and conditions. If so, how can he urge Pūrṇa to enter samādhi? Answer: These words seem to use the eight samādhis of the distinct teaching to refute the two vehicles' failure to contemplate people's faculties; hence it says that one should first enter samādhi. The perfect teaching has no characteristics of entering or exiting; or perhaps it provisionally speaks of entering in order to refute or to assist. Furthermore, when thought after thought naturally flows into it, only then is it true entering.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.5.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1778.5.10](https://indike.org/pramana/in.bauddha.taisho.1778.5.10) · Pramāṇa
