[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) › 7.158 # 維摩經略疏垂裕記 7.158 維摩經略疏垂裕記 7.158 - **Language:** Classical Chinese ### [7.158](https://indike.org/pramana/in.bauddha.taisho.1779.7.158) 二、隨文釋義，二：初、九番正約智德。荊溪云：若有方便偏教至對內意根即是二者，權教初心不離情想。不知意根即是菩提，以有能對及所對故。「圓真至非智來會」者，從初發心智與理俱，由智從理因果義同，豈從智因來契理果？「而不與合」者，一者無明不盡、二者無明體如。 > Second, explaining the meaning following the text, in two \[parts\]: First, nine rounds directly addressing the virtue of wisdom. Jingxi says: From "if there is an expedient, biased teaching \[...\] facing the internal mind-faculty, that is duality," the initial resolve in the provisional teachings is not free from emotional conceptualization. They do not know that the mind-faculty is itself bodhi, because of there being that which faces and that which is faced. Regarding "the perfect and true \[...\] is not wisdom coming to converge," from the initial resolve wisdom accompanies principle; because wisdom derives from principle, the meaning of cause and effect is identical; how could it be that the cause of wisdom comes to accord with the fruit of principle? Regarding "yet not uniting with it," first, ignorance is not exhausted; second, the substance of ignorance is suchness. > — English (machine translation) (machine translation) - [Previous: 7.157](https://indike.org/pramana/in.bauddha.taisho.1779.7.157) - [Next: 7.159](https://indike.org/pramana/in.bauddha.taisho.1779.7.159) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1779.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.7.158) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.7.158](https://indike.org/pramana/in.bauddha.taisho.1779.7.158) · Pramāṇa