[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) › 5.4 # 維摩經略疏垂裕記 5.4 維摩經略疏垂裕記 5.4 - **Language:** Classical Chinese ### [5.4](https://indike.org/pramana/in.bauddha.taisho.1779.5.4) 二、勸慕果行因，二：初、總舉果中福智。「即是法身」者，福智即五分也，慧及知見屬智，餘三是福。「別圓福智顯出佛性」者，福智即緣了也，緣了約修位位橫具。若約竪判，福即緣因，位在觀行相似；智即了因，位在名字；顯佛性位在初住。此由智三覺本有三，復由福三助智嚴本。故至初住，修性一合無復分張，三德分顯，故名顯出佛性也。修能顯性，故云從無量功德智慧生。應知功德無量，言緣則攝；智慧無量，言了則攝。約圓既爾，別可準知，但即不即而分二殊。藏通一往亦可立緣了名以收福智，名教區別前二定無。荊溪云：勸慕果行因者，雖對諸法不及緣了，其名最顯，至果仍存。別圓二教以顯為生，異藏通故，其名別立。余謂荊溪言「對諸法」者，即指別列一十二科。緣了即指今文總舉福智。況復豈但行因名顯，抑亦別列不出福智。舉總收別，故先明之；從總出別，故下委列。 > Second, exhorting the yearning for the fruit and the practice of the cause, in two parts: first, generally presenting merit and wisdom in the fruit. As for "is none other than the dharmakāya": merit and wisdom are the five divisions; wisdom and insight belong to wisdom, while the remaining three are merit. As for "the merit and wisdom of the Distinct and Perfect manifest the Buddha-nature": merit and wisdom are the conditional and complete \[causes\]; conditional and complete causes, in terms of practice, are horizontally complete at every stage. If judged vertically, merit is the conditional cause, with its stage in contemplation-practice and resemblance; wisdom is the complete cause, with its stage in nominal; and manifesting the Buddha-nature has its stage in the first abode. This is because the three aspects of wisdom realize the fundamentally existent three, and further, the three aspects of merit assist wisdom in adorning the fundamental. Therefore, arriving at the first abode, practice and nature merge into one without further separation, and the three virtues are partially revealed; hence it is called "manifesting the Buddha-nature". Practice can manifest nature; hence it says "born from immeasurable merit and wisdom". One should know that when merit is immeasurable, speaking of the conditional subsumes it; when wisdom is immeasurable, speaking of the complete subsumes it. This being so regarding the Perfect, the Distinct can be known by analogy; they differ only in whether they are immediately identical or not immediately identical. For the Tripiṭaka and Common teachings, provisionally one might also establish the names of conditional and complete to subsume merit and wisdom, but in distinguishing the names and teachings, the former two definitely do not possess them. Jingxi says: Exhorting the yearning for the fruit and the practice of the cause: although when compared to the various dharmas they do not equal the conditional and complete, their names are the most evident, and they still remain in the fruit. The Distinct and Perfect teachings take manifestation as birth; differing from the Tripiṭaka and Common teachings, their names are separately established. I say that Jingxi's stating "compared to the various dharmas" refers specifically to the twelve categories listed separately. Conditional and complete refer to the general presentation of merit and wisdom in the present text. Moreover, not only is the name evident in practicing the cause, but the separate listings do not go beyond merit and wisdom. Presenting the general subsumes the specific, so it is explained first; unfolding the specific from the general, they are detailed below. > — English (machine translation) (machine translation) - [Previous: 5.3](https://indike.org/pramana/in.bauddha.taisho.1779.5.3) - [Next: 5.5](https://indike.org/pramana/in.bauddha.taisho.1779.5.5) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1779.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.5.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.5.4](https://indike.org/pramana/in.bauddha.taisho.1779.5.4) · Pramāṇa