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# 維摩經略疏垂裕記 10.7

維摩經略疏垂裕記 10.7

- **Language:** Classical Chinese

### [10.7](https://indike.org/pramana/in.bauddha.taisho.1779.10.7)

二、「復次」下，約義須簡。荊溪云：復次此品下，舉淺例深。一切諸道皆屬方便，方便既遍？豈隔藏通？遍入復斷？故圓為正。然道對非道？非道具十？故知十界，或從名攝、或從體分，或因果相形、或與奪暫設，故佛界或唯在圓、或退取別、或俱取地住、或沒地唯住、或復通因、或唯在果，究竟而論圓果為正。義通從體，攝圓初心。

> Second, from "Furthermore..." downward, needing to screen them out according to principle. Jingxi says: "From 'Furthermore, in this chapter...' downward, drawing upon the shallow to exemplify the profound: all paths belong to expedient means; since expedient means are all-pervasive, how could they exclude the Tripiṭaka and shared teachings? Being pervasive, they enter and furthermore sever \[delusions\]; therefore the perfect teaching is standard. Yet Way contrasts with non-way; does the non-way possess all ten \[realms\]? Hence one knows that the ten realms are either subsumed according to name or divided according to essence, or cause and fruit are mutually compared, or granting and taking away are provisionally posited. Therefore, the Buddha realm is either solely in the perfect, or retreats to take the separate, or takes both grounds and abodes, or submerges the grounds and retains only the abodes, or furthermore permeates the cause, or is solely in the fruit. Speaking definitively, the perfect fruit is standard. When the meaning penetrates according to essence, it subsumes the initial mind of the perfect teaching."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.10.7) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.7](https://indike.org/pramana/in.bauddha.taisho.1779.10.7) · Pramāṇa
