[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) › 3.141 # 維摩經略疏垂裕記 3.141 維摩經略疏垂裕記 3.141 - **Language:** Classical Chinese ### [3.141](https://indike.org/pramana/in.bauddha.taisho.1779.3.141) 三、圓，二：初、斥別。二、「今以」下，顯圓，二：初、約初住，二：初、正示諸句。「寂照之智」者，從初地至等覺但名照寂，妙覺一位方名寂照。故《瓔珞經》云「等覺照寂，妙覺寂照。」今約圓義，初後相在，於阿字門具一切義，故知初住分有寂照。「分入寂光」者，若約前文，則以寂忍三品配三寂光。今此乃以初住理顯名下寂光，二住已上名中品，唯佛名上。二、「當知」下，結顯圓融。「四十一字」者，《大品》四十二字以喻圓位。「並備眾門」者，荊溪云：於十二句，句句遍攝前十七句及以十萬一切佛法，故句句下隨其之言義通橫竪。「發心正行」等者，圓人初心既在初住始得無生，既斷無明理合唯在果報土中。傍為取機化下二土，即是方便及以同居，何妨亦得化分寂光。下二非正，故名為傍。 > Third, the perfect \[teaching\], in two parts: first, refuting the separate \[teaching\]; second, from "Now taking" downward, revealing the perfect \[teaching\], in two parts: first, regarding the initial dwelling, in two parts: first, directly showing the sentences. As for "the wisdom of quiescence and illumination," from the first stage to equal awakening it is merely named illuminating quiescence; only the single position of wondrous awakening is named quiescent illumination. Therefore the Yingluo jing says: "Equal awakening illuminates quiescence; wondrous awakening is quiescent illumination." Now, in terms of the perfect meaning, the beginning and the end are mutually present; in the syllable 'a' gate all meanings are contained, so we know that the initial dwelling partially possesses quiescent illumination. As for "partially entering quiescent light," if in terms of the preceding text, the three grades of the forbearance of quiescence were matched with the three quiescent lights. Now, here, because the principle is revealed in the initial dwelling, it is called the lower quiescent light; the second dwelling and above are called the middle grade, and only the Buddha is called the upper. Second, from "One should know" downward, concluding by revealing the perfect fusion. As for "the forty-one syllables," the forty-two syllables of the Large \[Prajñāpāramitā Sūtra\] are used as a metaphor for the positions of the perfect \[teaching\]. As for "equally equipped with all gates," Jingxi says: In the twelve sentences, each sentence ubiquitously subsumes the preceding seventeen sentences as well as the one hundred thousand all-Buddha dharmas; therefore, under each sentence, the word "following" has its meaning running through both the horizontal and the vertical. As for "generating the mind and correct practice," and so forth: since the initial mind of a person of the perfect \[teaching\] resides in the initial dwelling and first attains non-arising, having severed fundamental ignorance, in principle it is fitting that they reside solely within the land of fruitional reward. As a secondary matter, to take capacities and transform the lower two lands, which are the \[lands of\] expedients and shared dwelling, what prevents them from also being able to transform the partial quiescent light? The lower two are not primary, hence they are called secondary. > — English (machine translation) (machine translation) - [Previous: 3.140](https://indike.org/pramana/in.bauddha.taisho.1779.3.140) - [Next: 3.142](https://indike.org/pramana/in.bauddha.taisho.1779.3.142) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1779.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.3.141) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.3.141](https://indike.org/pramana/in.bauddha.taisho.1779.3.141) · Pramāṇa