[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) › 10.41 # 維摩經略疏垂裕記 10.41 維摩經略疏垂裕記 10.41 - **Language:** Classical Chinese ### [10.41](https://indike.org/pramana/in.bauddha.taisho.1779.10.41) 二、結成三種，二：初、示三種通別。荊溪云：凡三門不同，苦門、通門、別門，下文一一次第出之。若就苦門明義者，三道相從皆是苦攝。通相既云一一皆三，對本苦門故有離合，三道復別不可專通。二、「然眾」下，顯了因功能。「由慧達煩惱」者，翻惑成智故。在迷既由惑潤生，在悟則由智顯理。迷悟雖異，功能實同。若約位者，了因即名字位。聞圓起信翻惑成智達本有理，理即正因。以智導行，行即緣因，謂觀行、相似也。「三因成就」者，此乃一性二修共成三因。理即正因，名字等三即緣了也。如向分別以智導行，行智契理，三法相符不異而異，至于十信名為成就。入初住位，破無明惑見本有理，故云法身顯現。然至初住，修性一合無復分張，三法俱顯，今從勝說且云法身。故文下引證了因功能也。是知一切本有，由無智故日用不知，由有智故導行詣果，有行無智生死因耳。 > Second, concluding the three kinds, in two parts: first, showing the general and distinctive aspects of the three kinds. Jingxi states: "In all, there are three different gates: the gate of suffering, the general gate, and the distinctive gate; the text below brings them forth in order one by one. If explaining the meaning in terms of the gate of suffering, the three paths accompany one another and are all subsumed under suffering. Since the common aspect says that each and every one has three, paired with the fundamental gate of suffering there is separation and combination; the three paths are also distinct and cannot be exclusively general." Second, from "However, sentient beings..." downward, revealing the function of the revealing cause. "Reaching through wisdom to afflictions": because it overturns delusion into wisdom. When in delusion, it is due to delusion moistening rebirth; when in awakening, it is due to wisdom revealing principle. Although delusion and awakening differ, their function is truly identical. If in terms of stages, the revealing cause is the stage of nominal identity. Hearing the perfect \[teaching\] and giving rise to faith, one overturns delusion into wisdom and reaches the inherently possessed principle; principle is the direct cause. Guiding practice with wisdom, practice is the conditioning cause—meaning meditative practice and semblance \[identities\]. "The three causes are accomplished": this is one nature and two cultivations jointly accomplishing the three causes. Principle is the direct cause, and the three from nominal \[identity\] onward are the conditioning and revealing \[causes\]. As distinguished above, guiding practice with wisdom, practice and wisdom accord with principle; the three dharmas conform to one another, not different yet different, and up to the ten faiths it is named accomplishment. Entering the stage of the first abode, one shatters the delusion of ignorance and sees the inherently possessed principle, hence it is said that the dharmakāya becomes manifest. However, reaching the first abode, cultivation and nature unite as one without further dispersion, and all three dharmas are revealed; now, speaking from the preeminent aspect, it is provisionally called the dharmakāya. Therefore, the text below cites evidence for the function of the revealing cause. One knows from this: all is inherently possessed, yet due to lack of wisdom one uses it daily without knowing; due to having wisdom, one guides practice to arrive at the fruit; having practice without wisdom is merely a cause of saṃsāra." > — English (machine translation) (machine translation) - [Previous: 10.40](https://indike.org/pramana/in.bauddha.taisho.1779.10.40) - [Next: 10.42](https://indike.org/pramana/in.bauddha.taisho.1779.10.42) - [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.10.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.41](https://indike.org/pramana/in.bauddha.taisho.1779.10.41) · Pramāṇa