[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) › 5.5 # 維摩經略疏垂裕記 5.5 維摩經略疏垂裕記 5.5 - **Language:** Classical Chinese ### [5.5](https://indike.org/pramana/in.bauddha.taisho.1779.5.5) 二、別十，二：初、五分。荊溪云：戒定慧等者言從五分法身生者，方便教中五，及法身名雖在果，又戒等三雖通於因，二種解脫藏通唯果，前四並從了了之後方受其名。然今從圓故，故五通因。教既列四，圓義不局，故後結之修五者也。又云：用此五身復生法身五身，即是因五身也。通教五分，初之二分云如前者，罪不罪等皆依前教五分為境，故後後教悉觀前前。若一音異解，秖於一五所見各別。通教中云見真圓極者，此非圓融之圓，以極稱圓耳。「九種戒」等者，《地持》六度一一皆九，名同義別，故今用彼三九之文而為三分。「了了知見法身顯」等者，自唯見理也。通因果迷悟諸位，位有隱顯。圓教云一往與別無殊者，意云同至常住極果故也，圓修境智因果大異。然別教三皆云九種者，通指地前乃至等覺，證道且同，故云無殊。「欲分別」去，更辨別也。「以前三教無有一時修五因義事等」等者，以事況理，故云事等。即法身之大在煩惱之小，小大常爾，無所相妨。況至果時大恒在小，故能事用芥等須彌。故不斷言秖指凡鄙一念剎那具足難思法身之見，本來相在非關事通。是故方便教內之人迷於相在不思議理，縱聞常住解惑分流，故使權人由教未實，若至登地勝用無殊，故教道中仍存異解。故唯圓教始末一如，故使五分法身不乖凡質。「慧行緣理名慧身」者，因修之相，戒定是助，故且云事中慧具足偏門諸慧，故以圓慧而為正道。以正消助，無處不融，以具正助合行故也。 > Second, the ten particulars has two parts: first, the fivefold components \[of the dharmakāya\]. Jingxi says: Regarding "morality, concentration, wisdom, etc.," when it says that it is produced from the fivefold dharmakāya, although in the expedient teachings the five and the name "dharmakāya" pertain to the fruition, and although the three such as morality also extend to the cause, the two liberations pertain exclusively to the fruition in the Tripiṭaka and Shared teachings, and the preceding four only receive their names after thorough clarity. However, here, by following the Perfect teaching, the five extend to the cause. Since the teachings have enumerated four, the meaning of the Perfect is not restricted, and therefore it concludes later by saying that one cultivates the five. He also says: using these five bodies to further produce the dharmakāya, the five bodies are precisely the five causal bodies. In the Shared teaching's fivefold components, the first two components are said to be "as before," because offenses and non-offenses and so on all rely on the preceding teaching's fivefold components as their objective realm; thus, each subsequent teaching thoroughly contemplates each prior one. If it is one sound with different understandings, it is merely that each sees differently with respect to the one set of five. In the Shared teaching it says that "seeing the true is the perfection of the ultimate"; this is not the perfection of harmonious fusion, but is called "perfection" merely on account of being ultimate. Regarding "the nine kinds of morality, etc.," in the Bodhisattvabhūmi (\*Dichi\*) each of the six perfections is ninefold; while their names are the same, their meanings are different, so now those passages on the three nines are employed to make the three components. Regarding "clearly perceiving that the dharmakāya is revealed, etc.," it is exclusively seeing the principle. Extending across causes and fruitions, delusions and awakenings in all stages, these stages have concealment and revelation. When it is said in the Perfect teaching that tentatively it does not differ from the Separate, the intention is that they are alike in reaching the eternal, ultimate fruition; the Perfect cultivation of objective realm and wisdom, cause and fruition, is vastly different. However, that all three in the Separate teaching are called "nine kinds" broadly refers to the stages before the bhūmis up to equal enlightenment; since the path of realization is for the time being identical, it is said that they do not differ. "Desiring to distinguish," and so on, further differentiates them. Regarding "because in the previous three teachings there is no meaning of cultivating the five causes simultaneously, phenomena and principle are equal, etc.," it uses phenomena to illustrate principle, hence it says "phenomena and principle are equal." That is, the greatness of the dharmakāya resides within the smallness of afflictions; the small and the great are always thus, not obstructing one another. How much more so upon reaching the fruition, when the great is constantly within the small, so that phenomenal functions can use a mustard seed to equal Mount Sumeru! Thus, "not severing" merely points to a single moment of thought of ordinary and lowly beings fully possessing the inconceivable vision of the dharmakāya; they originally coexist, not depending on phenomenal penetration. Therefore, people within the expedient teachings are confused about this inconceivable principle of coexistence; even if they hear of eternal presence, their understanding and delusion flow in separate streams. Hence, because the teachings for provisional persons are not yet ultimate, if they ascend to the bhūmis their superior functions will not differ, and therefore different understandings are still retained in the doctrinal path. Thus, only in the Perfect teaching are the beginning and end uniformly identical, which is why the fivefold dharmakāya does not contravene the ordinary substance. Regarding "the practice of wisdom cognizing principle is named the wisdom body," in the characteristics of causal cultivation, morality and concentration are auxiliaries; hence, for the time being it says that wisdom within phenomena fully possesses all the wisdoms of the biased gates, and therefore perfect wisdom is taken as the primary path. Using the primary to dissolve the auxiliary, there is nowhere it does not blend, because it is endowed with the combined practice of primary and auxiliary. > — English (machine translation) (machine translation) - [Previous: 5.4](https://indike.org/pramana/in.bauddha.taisho.1779.5.4) - [Next: 5.6](https://indike.org/pramana/in.bauddha.taisho.1779.5.6) - [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.5.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.5.5](https://indike.org/pramana/in.bauddha.taisho.1779.5.5) · Pramāṇa