[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) › 6.17 # 維摩經略疏垂裕記 6.17 維摩經略疏垂裕記 6.17 - **Language:** Classical Chinese ### [6.17](https://indike.org/pramana/in.bauddha.taisho.1779.6.17) 二、「初文」下，隨文釋義，三：初、別歷四諦撿問，二：初、分科。「辨示因果次第」者，以世出世皆從因至果故。二、「若須」下，隨文釋義，四：初、集。荊溪云：若凡夫下，心是心王常與毒俱，此下亦應須以四句分別。今但三句斷而與俱，無此理故。若義立者，即諸常見斷惑外道全與見俱，於理亦得。今第二句正是所訶，次第三句即是能訶。「菩薩」等者，此中所明即是中道佛性，即真性也。次「通達」下，即實慧也。「見一切法」，即方便也。二、「若二乘觀有作苦諦」等者，小乘可知。「菩薩觀無作苦諦」者，無作之語兼於通教。荊溪云：此中亦應具作四句，以遍對實有壞不壞。今文闕別，但有藏通圓三也。初以藏通對於圓真論壞不壞，故通文中不語不壞，以濫圓故，故不立之。不云別者，但別教人先壞後隨，濫三藏故。雖具四句但成二句，謂壞而隨、不壞而隨，以界內外各有壞與不壞故也。若為成於四句義者，壞身不隨苦行外道，不壞不隨常見外道。又通教中文亦云不壞而隨，非今經意。「三道秖觀至八解脫」者，此體集已以為無作之道。雖眾生之名在果，而菩提之名通因。又是相帶而來，正在下句，證今道義。眾生，苦也。八邪，集也。「雙遊」等者，荊溪云：理性相即故曰雙遊。豈可俱存事中明暗名雙遊耶？今以此文從果用故得云雙遊。任運體暗即明，明能垂暗、暗亦恒明，如是方可名曰雙遊。豈可障智無明猶存不破，而得名為明暗相即？今乃通於因果之位，事理相即、義不相妨，故修觀者理亦相即，豈可一向推功聖人？故知行者恒住事中觀理明暗，暗盡明成亦無所滅。故應於事明暗照理明暗，而於觀行亦曰雙遊。是則事暗非暗、理明非明，雖即事理位殊，亦曰事理不相妨礙，由因雙遊成果雙遊故也。行於非道，理亦如之，故得證向雙遊故也。則三千世間皆名非道，所示癡愛不離空中，明暗理同方名佛道，是則事理因果皆不二也。 > Second, from "The first text..." onward, explaining the meaning according to the text, in three parts: first, examining and questioning by traversing the four truths individually, in two parts: first, dividing the sections. "Differentiating and showing the sequence of cause and effect": this is because both worldly and transworldly \[domains\] proceed from cause to effect. Second, from "If Subhūti..." onward, explaining the meaning according to the text, in four parts: first, origination. Jingxi says: "From 'If an ordinary person' downward, mind is the mental king, constantly accompanying poisons. Below this, one should also differentiate using four propositions. Here there are only three propositions, because cutting off while still accompanying has no such principle. If established conceptually, it would refer to all externalists of eternalism who, having cut off afflictions, are entirely accompanied by views; in principle, this is also admissible. Now, the second proposition is precisely what is reproached, and the subsequent third proposition is precisely what reproaches." Regarding "Bodhisattvas" and so forth, what is clarified here is the middle way Buddha-nature, which is the true nature. Next, from "penetrating" downward, this is real wisdom. "Seeing all dharmas" is expedient means. Second, regarding "If the two vehicles contemplate the suffering truth of active production" and so forth, the Lesser Vehicle is understood. Regarding "Bodhisattvas contemplate the suffering truth of non-production," the phrasing "non-production" also encompasses the Shared Teaching. Jingxi says: "Here, one should also fully construct four propositions, to comprehensively match real existence with destroying and not destroying. The present text omits the Distinct \[Teaching\], having only the Tripiṭaka, Shared, and Perfect. First, it uses the Tripiṭaka and Shared to discuss destroying and not destroying in contrast to the Perfect truth; thus, the Shared text does not speak of 'not destroying' because it would be confused with the Perfect, and so is not established. It does not mention the Distinct because a practitioner of the Distinct Teaching first destroys and then conforms, which would be confused with the Tripiṭaka. Although there are four propositions, they only form two propositions, namely: destroying and conforming, and not destroying and conforming, because both inside and outside the realms there are destroying and not destroying. If one were to fulfill the meaning of the four propositions: destroying the body and not conforming corresponds to ascetic externalists; not destroying and not conforming corresponds to eternalist externalists. Furthermore, the text of the Shared Teaching also says 'not destroying and conforming,' but that is not the intention of the present sūtra." Regarding "The three paths are merely contemplated... down to... the eight liberations," this realizes origination and takes it as the path of non-production. Although the name 'sentient beings' belongs to the effect, the name 'bodhi' applies to the cause. Furthermore, they are brought together, precisely in the following line, proving the present meaning of the path. Sentient beings are suffering. The eight erroneous views are origination. Regarding "traveling both together" and so forth, Jingxi says: "Because principle and nature are mutually identical, it is called traveling both together. How could retaining both light and darkness in phenomena be called traveling both together? Now, because this text follows the function of the fruit, it can say traveling both together. Spontaneously, realizing that darkness is identical with light, light can manifest darkness, and darkness is constantly light; only in this way can it be called traveling both together. How could ignorance that obstructs wisdom still remain unrefuted, and yet be called the mutual identity of light and darkness? Here, it applies throughout the stages of cause and effect; phenomena and principle are mutually identical without impeding one another; thus, for the practitioner of contemplation, the principle is also mutually identical—how could one ascribe this efficacy solely to the noble person? Therefore, we know that practitioners constantly abide in phenomena to contemplate the light and darkness of principle; when darkness is exhausted and light is achieved, there is also nothing extinguished. Thus, one should illuminate the light and darkness of principle within the light and darkness of phenomena, and in contemplative practice it is also called traveling both together. Thus, darkness in phenomena is not darkness, and light in principle is not light; although the stages of phenomena and principle differ, they are also said not to obstruct one another, because traveling both together in the cause results in traveling both together in the fruit. Practicing non-paths is also like this in principle; therefore, it can testify to the aforementioned traveling both together. Then the three thousand worlds are all called non-paths, and demonstrated delusion and attachment do not depart from emptiness; only when the principles of light and darkness are identical is it called the Buddha Path; thus, phenomena and principle, cause and effect, are both non-dual." > — English (machine translation) (machine translation) - [Previous: 6.16](https://indike.org/pramana/in.bauddha.taisho.1779.6.16) - [Next: 6.18](https://indike.org/pramana/in.bauddha.taisho.1779.6.18) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1779.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.6.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.6.17](https://indike.org/pramana/in.bauddha.taisho.1779.6.17) · Pramāṇa