[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) › 10.36 # 維摩經略疏垂裕記 10.36 維摩經略疏垂裕記 10.36 - **Language:** Classical Chinese ### [10.36](https://indike.org/pramana/in.bauddha.taisho.1779.10.36) 二、「若附」下，約義別釋，二：初、附情約思議釋，二：初、約障正明，二：初、明破障成種。二、「此多」下，結示判釋，二：初：結示非圓。二、「若除」下，約人判釋，二：初、明二乘無種。二、「故大」下，證凡夫互有。荊溪云：故大經至善根人無者，顯非道可滅、善道可成。復將此無以入後句，善人有者是也。又善人有，指有漏善，至後開時堪成緣因，故此緣初已名為種。言俱無者，即指了因，何妨無始全無一句，故今從於全無者說。或是了從顯了者說，若爾緣亦容無，何獨於了，為成四句，故緣從有說，了因且從覆相而說。 > Second, from "If conforming..." downward, specific explanation in terms of meaning, in two parts: first, conforming to sentiment to explain in terms of the conceivable, in two parts: first, directly clarifying in terms of hindrances, in two parts: first, clarifying that breaking hindrances accomplishes the seed; second, from "This mostly..." downward, concluding and judging the explanation, in two parts: first, concluding and showing that it is not the perfect \[teaching\]; second, from "If removing..." downward, judging and explaining in terms of persons, in two parts: first, clarifying that the two vehicles lack the seed; second, from "Therefore the Great..." downward, citing as proof that ordinary beings mutually possess \[them\]. Jingxi states: "'Therefore the Great Sūtra \[says\]: up to those with good roots lack it' shows that the unwholesome path can be destroyed, and the wholesome path can be accomplished. Again, taking this 'lack' to enter the subsequent phrase, it is 'wholesome persons have it.' Furthermore, 'wholesome persons have it' points to contaminated goodness, which when later opened is capable of becoming the conditioning cause; hence at this beginning of conditioning it is already called a seed. As for 'both lack it,' this points to the revealing cause; what prevents there being a phrase of totally lacking from the beginningless \[past\]? Thus now it is spoken from the perspective of totally lacking. Or, 'revealing' is spoken from the perspective of manifesting clearly; if so, the conditioning could also be lacking, so why only the revealing? To complete the four phrases, the conditioning is spoken from the perspective of presence, and the revealing cause is spoken for the time being from the perspective of the concealed aspect." > — English (machine translation) (machine translation) - [Previous: 10.35](https://indike.org/pramana/in.bauddha.taisho.1779.10.35) - [Next: 10.37](https://indike.org/pramana/in.bauddha.taisho.1779.10.37) - [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.10.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.36](https://indike.org/pramana/in.bauddha.taisho.1779.10.36) · Pramāṇa