[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 10.161 # 維摩經略疏垂裕記 10.161 維摩經略疏垂裕記 10.161 - **Language:** Classical Chinese ### [10.161](https://indike.org/pramana/in.bauddha.taisho.1779.10.161) 二、「就此」下，約權實示疊釋，三：初、約四雙分文。「知病識病」者，總略名知，委辨曰識。二、「約此」下，約權實廣解，二：初、正辨三種權實。「或說權為實」者，荊溪云：即是藏通三種真也。「或說實為權」者，含中入真也。此等對圓，並名化他。故下文云「約此判思議不思議」，此是通教及二八中之真俗也。「或於權中而辨權實」者，以說權為實，故權中有實。「或於實中」等者，以說實為權，故實中有權。「逗機淺深」者，二教則淺，含中則深。二、「約此」下，廣歷諦教釋義，二：初、歷二諦，三：初、標。二、「若是」下，釋，三：初、自行權實。二、自行化他，三：初、雙標。二、「何故」下，雙釋，二：初、法。「故言三人」等者，《大品》文也。以三乘中利根見中道故，故知含中在真。「謂說真諦」者，彌勒既以見中為真，則是論偏空，正當俗諦，即複俗中幻有即空也，故使五百聞俗謂真。「雖不彰至其義」者，謂《大品》但云三人同斷，《大經》但云謂俗為真，而宛有中道義也，已如向釋。「若通別教圓教」等者，荊溪云：別教有時屬於化他，有時亦得將為自行，有時亦得名為自他。二、「見空」下，譬。三、「日月」下，合。三、「若菩」下，雙結。三、化他權實，二：初、標。二、「何以」下，釋，二：初、約空石喻釋相。二、「但思」下，對不思議辨異。所以更對不思議辨相者，以化他純用藏通則但是思議，其利根者於通真見中理則成不思議，若約利根還同自行。化他權實義既相涉，故須辨相。文為二：初、正明思議，二：初、重舉前喻。「稍稍消磨」喻漸，「礦盡金現」喻頓。即是斷見思盡，受中道接，故得名頓。二、「思議」下，合喻釋相。先正合前喻。「如一切」下，更以譬顯。此取行人體物淺深，以喻秖一思議其利根頓見中道。文中云生滅無生之言，悉取體物之解以喻悟理淺深耳，非是約法也。智之下者，見森羅是四大，如藏教但見無常。智之中者，見森羅生滅，如通二乘及鈍菩薩，但見即空。「如生滅至真諦」者，此是智之上者，見森羅是空，喻利根人即見中道。既對中下，任運是上，故不云上耳。「此豈非漸頓也」者，以喻明之。宛見思議中有頓義，既有於頓則亦屬不思議。但約菩薩，元始化他說於二教，唯是思議。頓見由根，故使二教但是化他權實。「而教」下，既有受接之理，不得不辨，故此明之。二、對辨不思議，二：初、約喻正明。「如如意珠」者，珠喻一心。「能雨諸寶」，喻一心隨緣變造十界。珠雖無寶而具寶性，以喻心性本具百界三千依正之性，名為理造。不假隨緣，理常造故，故知此造即具異名。「畢竟無所有」者，雖無所有而有寶性，若謂無性他應雨寶，何須摩尼？「不思議」下，合喻也。「而能真俗具足」者，不當有無，有無自爾。何以故？俱實相故。實相法爾，具足諸法。諸法法爾，性本無生。「一切真俗」者，即前三教二諦也，悉在十界所收故。二、「若約」下，寄（此下落紙也。從〈菩薩行品〉末至〈阿閦品〉中）。 > Second, from "Taking up this" downward, showing the repeated explanations in terms of the provisional and the real, has three parts: First, dividing the text in terms of the four pairs. "Knowing the disease and recognising the disease": knowing is the general summary name; discriminating thoroughly is called recognising. Second, from "In terms of this" downward, explaining extensively in terms of the provisional and the real, has two parts: First, directly distinguishing the three kinds of provisional and real. "Sometimes speaking of the provisional as the real": Jingxi says that these are the three kinds of the true of the Piṭaka and Shared \[teachings\]. "Sometimes speaking of the real as the provisional": entering the true while containing the middle. With respect to the Perfect \[teaching\], all of these are called transforming others. Therefore the text below says: "In terms of this, conceive of the conceivable and inconceivable." These are the true and conventional within the Shared teaching and within the two and the eight. "Sometimes distinguishing the provisional and real within the provisional": because the provisional is spoken of as the real, therefore there is real within the provisional. "Sometimes within the real" and so forth: because the real is spoken of as the provisional, therefore there is provisional within the real. "Adapting to the shallow or profound capacity": the two teachings are shallow, while containing the middle is profound. Second, from "In terms of this" downward, extensively passing through the truths and teachings to explain the meaning, has two parts: First, passing through the two truths, has three parts: First, the heading. Second, from "If it is" downward, the explanation, has three parts: First, the provisional and real of one's own practice. Second, one's own practice and transforming others, has three parts: First, the twofold heading. Second, from "Why" downward, the twofold explanation, has two parts: First, the Dharma. "Therefore it is said that the three people" and so forth: this is a passage from the Pañcaviṃśatisāhasrikā. Because those of sharp faculties among the three vehicles perceive the middle way, therefore one knows that containing the middle resides in the true. "Saying that the true truth is taught": since Maitreya takes perceiving the middle as the true, this means discussing biased emptiness, which properly corresponds to the conventional truth, namely the illusory existence being identical to emptiness within the conventional; hence causing five hundred to hear the conventional and take it as the true. "Although its meaning is not manifested": this means that the Pañcaviṃśatisāhasrikā merely says that the three people jointly sever, and the Mahāparinirvāṇa Sūtra merely says taking the conventional as the true, yet it contains the meaning of the middle way, as already explained above. "If passing to the Separate and Perfect teachings" and so forth: Jingxi says that the Separate teaching sometimes belongs to transforming others, sometimes can also be taken as one's own practice, and sometimes can also be called both self and other. Second, from "Seeing emptiness" downward, the simile. Third, from "Sun and moon" downward, the application. Third, from "If the bodhisattva" downward, the twofold conclusion. Third, the provisional and real of transforming others, has two parts: First, the heading. Second, from "Why" downward, the explanation, has two parts: First, explaining the marks in terms of the similes of space and stone. Second, from "Only conceivable" downward, distinguishing differences in contrast to the inconceivable. The reason for further distinguishing marks in contrast to the inconceivable is that transforming others purely employs the Piṭaka and Shared teachings, which are merely conceivable, but those of sharp faculties perceive the middle principle in the true of the Shared teaching and thereby accomplish the inconceivable; in terms of those of sharp faculties, this returns to being identical with one's own practice. Since the meanings of provisional and real in transforming others intersect with each other, it is necessary to distinguish the marks. The text has two parts: First, directly explaining the conceivable, has two parts: First, citing the previous simile again. "Gradually wearing away" illustrates the gradual; "the ore exhausted and gold appearing" illustrates the sudden. That is, completely severing views and thoughts, one receives the induction into the middle way; hence it can be named sudden. Second, from "Conceivable" downward, applying the simile to explain the marks. First, directly applying the previous simile. From "Like all" downward, further revealing it through an illustration. This takes the shallow or profound realization of things by the practitioner to illustrate that in just one conceivable thing, those of sharp faculties suddenly perceive the middle way. In the text, the phrases "arising and cessation" and "non-arising" all draw upon the understanding of realizing things to illustrate the shallow or profound awakening to the principle; they do not concern the Dharma. The lowest wisdom sees the myriad things as the four great elements, like the Piṭaka teaching merely seeing impermanence. The middling wisdom sees the arising and cessation of myriad things, like the two vehicles of the Shared teaching and the dull bodhisattvas, who merely see identity with emptiness. "Like arising and cessation up to the true truth": this is the highest wisdom, which sees the myriad things as empty, illustrating that people of sharp faculties immediately perceive the middle way. Since it stands in contrast to middling and low, it naturally is the high; hence it does not say "high". "How is this not gradual and sudden?": this clarifies it by way of the simile. One clearly sees that within the conceivable there is the sudden meaning; since it has the sudden, it also belongs to the inconceivable. However, in terms of the bodhisattvas, their initial transforming of others speaks of the two teachings, which are solely conceivable. Sudden perception is due to faculties, and so causes the two teachings to be merely the provisional and real of transforming others. From "Yet the teachings" downward: since there is the principle of receiving induction, one cannot but distinguish it; hence this clarifies it. Second, contrasting and distinguishing the inconceivable, has two parts: First, directly explaining in terms of a simile. "Like a wish-fulfilling jewel": the jewel illustrates the single mind. "Able to rain down various jewels" illustrates the single mind following conditions to transform and create the ten realms. Although the jewel has no gems, it possesses the nature of gems; this illustrates that mind-nature inherently possesses the nature of the hundred realms, three thousand, circumstantial and direct \[rewards\], which is called creation in principle. Not relying on following conditions, principle constantly creates; hence one knows this creation is another name for inherence. "Ultimately having nothing whatsoever": although having nothing whatsoever, it has the nature of gems; if one says it has no nature, other things should rain gems—why would one need a maṇi? From "Inconceivable" downward is the application of the simile. "And yet capable of having the true and conventional fully present": it does not fall into existence or non-existence; existence and non-existence are naturally so. Why? Because both are true reality. True reality is naturally so, being fully endowed with all phenomena. All phenomena are naturally so, their nature being fundamentally non-arising. "All true and conventional" refers to the two truths of the previous three teachings; all are encompassed within the ten realms. Second, from "If in terms of" downward, lodging... (Below this, folios are missing. From the end of the "Bodhisattva Practice Chapter" to the middle of the "Akṣobhya Chapter".) > — English (machine translation) (machine translation) - [Previous: 10.160](https://indike.org/pramana/in.bauddha.taisho.1779.10.160) - [Next: 10.162](https://indike.org/pramana/in.bauddha.taisho.1779.10.162) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1779.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.10.161) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.161](https://indike.org/pramana/in.bauddha.taisho.1779.10.161) · Pramāṇa