維摩經略疏垂裕記 10.19

10.19

三、入文解，二：初、分科敘意。荊溪云：若就至名如來種者，然此三道俱有能生緣了之義。能生緣了，已如前立，更應問云正豈非種？「自行至功德」者，從自行說。但由二智能顯法身及解脫用二智權實，般若契境不名功德。化他二智共名一權。

Third, entering the text to explain it, which has two parts: first, dividing into sections and narrating the intent. Jingxi says: "If one takes... up to... named the Tathāgata-seed": however, these three paths all possess the meaning of being able to generate the conditioning and the revealing [causes]. Being able to generate the conditioning and the revealing has already been established above; one should further ask: can the direct [cause] not also be a seed? Regarding "From one's own practice... up to... merit and virtue": this is spoken from one's own practice. Only through the two wisdoms can the dharmakāya and the function of liberation be revealed; using the two wisdoms—provisional and real—prajñā's accord with the object is not called merit and virtue. The two wisdoms that convert others are jointly named a single provisionality.