[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) › 10.19 # 維摩經略疏垂裕記 10.19 維摩經略疏垂裕記 10.19 - **Language:** Classical Chinese ### [10.19](https://indike.org/pramana/in.bauddha.taisho.1779.10.19) 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. > — English (machine translation) (machine translation) - [Previous: 10.18](https://indike.org/pramana/in.bauddha.taisho.1779.10.18) - [Next: 10.20](https://indike.org/pramana/in.bauddha.taisho.1779.10.20) - [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.10.19) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.19](https://indike.org/pramana/in.bauddha.taisho.1779.10.19) · Pramāṇa