[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) › 10.20 # 維摩經略疏垂裕記 10.20 維摩經略疏垂裕記 10.20 - **Language:** Classical Chinese ### [10.20](https://indike.org/pramana/in.bauddha.taisho.1779.10.20) 二、「初文」下，隨文釋義，三：初、明佛道，二：初、分科。二、隨釋，四：初、文殊略問。二、淨名略答。荊溪云：應知答意具於二義，一者出假、二者即理。若不出假，無由顯於通相次第。若不即理，無由顯於理假通因。下去七段深了其意，方稱此品文之大旨。「復次」下，重更分別出假非道。約事，佛道具指假智為非道等。「見即入外道」等者，「入」應作「是」，字誤。三、文殊重問。四、淨名廣答，二：初、分科。二、隨釋，八：初、約無間因果，二：初、略示。荊溪云：示受三塗之果者，問：無間之果那感鬼畜而總云三塗耶？答：餘二即是無間眷屬，以業因時自有相從，二惡趣業亦可餘報通於餘二。此明菩薩利物之門，亦由初觀逆心願力故成觀因任運契有以。二、「何者」下，廣釋，二：初、釋五逆因，二，初，明自行，二：初、明通達佛道，二：初、約因正示通達。荊溪云：何者下，釋出初觀以為假因，豈待入時方乃名順。「況有」下，以因況果。「即阿字」等，既是通相入假之觀，故得通用無生觀門及無垢等以為其行。若爾，亦得名為不思議假。但於別教猶名次第，及鈍菩薩仍名生酥，於利根者即名入中。此會得入既名上上，於上上中不無初後，處處結其得道之相。從「若知下至通達佛道」即其文也。「逆心下以觀心」者，種性不同，遍在諸教、諸味、諸行、諸道。言「頓漸」等者，具騰始末，令知一化無非佛道不思議假，故知通相具含三種菩薩之假，及以地住不思議假，準義亦含三祇之假。但約顯教非從空出，是故此中不得論之。 > Second, under "The first text," explaining the meaning according to the text, which has three parts: first, explaining the Buddha-path, which has two parts: first, dividing into sections; second, explaining sequentially, which has four parts: first, Mañjuśrī's brief question; second, Jingming's brief answer. Jingxi says: One should know that the intent of the answer possesses two meanings: first, emerging into the provisional; second, identical to the principle. If one does not emerge into the provisional, there is no way to reveal the sequential stages of the common aspect. If one is not identical to the principle, there is no way to reveal the common cause of the provisionality of principle. Only by deeply comprehending this intent in the seven sections below will it match the grand purport of this chapter's text. Under "Furthermore," distinguishing again emerging into the provisional as non-paths. In terms of phenomena, the Buddha-path directly refers to provisional wisdom as non-paths, and so forth. Regarding "Seeing, one immediately enters non-Buddhist paths" and so forth: "enters" (ru) should be "is" (shi); the character is an error. Third, Mañjuśrī's repeated question. Fourth, Jingming's extensive answer, which has two parts: first, dividing into sections; second, explaining sequentially, which has eight parts: First, based on causes and effects of the Avīci \[hell\], which has two parts: first, showing them briefly. Jingxi says: Regarding showing that one undergoes the fruits of the three destinies: Question: How can the fruit of Avīci induce ghosts and animals so that it speaks generally of the three destinies? Answer: The other two are the retinue of Avīci; because at the time of karmic causes they naturally follow one another, karma of the two evil destinies can also allow the remaining retribution to extend to the other two. This clarifies the bodhisattva's gate of benefiting beings: it is also because the initial contemplation's contrary mind and vow-power constitute the cause of contemplation, naturally according with \[phenomenal\] existence. Second, under "What are they?" explaining extensively, which has two parts: first, explaining the causes of the five inexpiable offenses, which has two parts: first, explaining one's own practice, which has two parts: first, explaining penetrating the Buddha-path; which has two parts: first, directly showing penetrating based on causes. Jingxi says: Under "What are they?" it explains that the initial contemplation is taken as the provisional cause; how could one wait until the time of entering for it to be called accordant? Under "How much more so when there are..." it uses the cause to illustrate the fruit. Regarding "namely the letter 'a'" and so forth: since it is the contemplation of entering the provisional in its common aspect, one can generally employ contemplation gates of the unborn, the immaculate, and so forth, as its practice. If so, it can also be named the inconceivable provisional. However, in the separate teaching it is still called sequential, and for dull bodhisattvas it is still called uncooked curd; for those of sharp faculties, it is immediately called entering the middle. Those of this assembly who attain entry are already called the highest of the high; within the highest of the high there is no absence of earlier and later, and everywhere it concludes with the marks of their attaining the path. From "If one knows... down to... penetrating the Buddha-path" is precisely that text. Regarding "The contrary mind... down to... through contemplating the mind": seeds and natures are different, pervading all teachings, all flavors, all practices, and all paths. The words "sudden, gradual" and so forth fully bring forth the beginning and the end, causing one to know that the single conversion is nothing other than the Buddha-path and the inconceivable provisional; thus one knows that the common aspect fully contains the provisional of the three kinds of bodhisattvas, as well as the inconceivable provisional of the stages and abodes; by parity of reasoning it also contains the provisional of the three asaṃkhyeya kalpas. But spoken in terms of the explicit teaching, it does not emerge from emptiness; therefore in this context it must not be discussed. > — English (machine translation) (machine translation) - [Previous: 10.19](https://indike.org/pramana/in.bauddha.taisho.1779.10.19) - [Next: 10.21](https://indike.org/pramana/in.bauddha.taisho.1779.10.21) - [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.10.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.20](https://indike.org/pramana/in.bauddha.taisho.1779.10.20) · Pramāṇa