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# 維摩經略疏垂裕記 4.118

維摩經略疏垂裕記 4.118

- **Language:** Classical Chinese

### [4.118](https://indike.org/pramana/in.bauddha.taisho.1779.4.118)

二、八品半明聲益方便，二：初、敘意分科，二：初、敘意，二：初、總敘。「除物罪垢」者，荊溪云：罪垢之名須通四教。或二緣集故，此教門一部之內廣略相映，觀其義勢逐而釋之，應合廣者不由語略使義混和，故見總略以廣別之，或覩別文以總攝之。所以惑體無二、智非他成，從一開諸令諸歸一，見合亦不少、離元無所分，身土惑智一切皆爾。故此除見除垢為四土因，豈直秖云界內而已。

> Two, eight and a half chapters explaining the expedient means of benefit for the voice\[-hearers\], in two parts: first, stating the intention and dividing the sections, in two parts: first, stating the intention, in two parts: first, general statement. Regarding "eliminating the sins and defilements of beings," Jingxi says: "The designation 'sins and defilements' must apply across the four teachings. Or, because the two conditions gather together, within this one work of the teaching gate the expansive and the abridged reflect each other; one observes the thrust of their meaning and interprets them accordingly. Those that ought to be combined into the expansive should not, due to the brevity of words, cause the meaning to be confused; hence, seeing the general and abridged, one distinguishes them by the expansive, or looking at a particular passage, one subsumes it with the general. For this reason, the substance of delusion is not dual, and wisdom is not completed by another: from one, opening the many to make the many return to one; seeing combination is not scarce, and separation originally has nothing to divide. Body, land, delusion, and wisdom are all like this. Therefore, this elimination of views and elimination of defilement is the cause of the four lands; how could it be said to be merely within the realms?"  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.4.118) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1779.4.118](https://indike.org/pramana/in.bauddha.taisho.1779.4.118) · Pramāṇa
