[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) › 8.188 # 維摩經略疏垂裕記 8.188 維摩經略疏垂裕記 8.188 - **Language:** Classical Chinese ### [8.188](https://indike.org/pramana/in.bauddha.taisho.1779.8.188) 二、「出假」下，借通顯位，二：初、借通三根。荊溪云：出假有三等者，即三根也。上根煩惱未斷，約此三教同從此空，故通三根俱名有疾。以下根人尚有習氣，故通教意無有不留餘殘習者，故三根人並有實疾。二、「若別」下，顯別教位。荊溪云：若別至入假者，引別辨異。「但別圓」下，明於兩教寄位之意。「非用通」等者，前約通教三根斷者，意明別教三根亦然。故先辨通，意令識別，又復空通，故得借辨此空。雖即不空於空，乃有假中二觀在。「故若」下，二觀三俱假中，以漸深故。通教留習尚名有疾，況本圓別仍有塵砂無明惑在，故方等教且對所出三根欲同。若論所入長短大異，故使有疾多少不同，故別教等覺唯有一品尚名有疾，故使菩薩無有無疾之者。然此中既其多約次第三觀，故知非是不思議假，故使別圓約地住前。若止觀中三根出假，意則不爾（云云）。 > Second, from "emerging into the provisional" below, borrowing the common to reveal the stages, which has two: First, borrowing the three faculties of the common \[teaching\]. Jingxi says: "Emerging into the provisional has three" and so forth: that is, the three faculties. For those of superior faculties, afflictions are not yet severed; regarding these three teachings, they equally proceed from this emptiness, so the three faculties of the common are all called "having sickness". Because those of inferior faculties still possess habit-energies, the intention of the common teaching is that none do not retain residual habit-energies; therefore, the persons of the three faculties all have actual sickness. Second, from "if the separate" below, revealing the stages of the separate teaching. Jingxi says: "If the separate... up to... entering the provisional": citing the separate to distinguish the difference. From "However, the separate and perfect" below, clarifying the intention of assigning stages to the two teachings. "Not using the common" and so forth: previously regarding severance by the three faculties of the common teaching, the intention was to clarify that the three faculties of the separate teaching are also like this. Therefore, distinguishing the common first is intended to allow discerning the separate; furthermore, emptiness being common, one can borrow it to distinguish this emptiness. Although this does not empty emptiness, there remain the two contemplations of the provisional and middle. "Hence if" below: the two contemplations and the three are all provisional and middle, because they are progressively deeper. In the common teaching, retaining habit-energies is still called having sickness; how much more so when the fundamental perfect and separate still retain the afflictions of dust-and-sand and ignorance! Therefore, the Vaipulya teaching provisionally correlates with the three faculties from which they emerge as being similar. If discussing that into which they enter, their scope differs greatly, thereby causing the amount of sickness they have to vary. Therefore, in the separate teaching, the stage of equal enlightenment has only one grade \[of ignorance remaining\] and is still called having sickness; thus, among bodhisattvas there are none without sickness. However, since here it mostly refers to the sequential threefold contemplation, one knows that this is not the inconceivable provisional; thus the separate and perfect are set prior to the bhūmis and abidances. If in Cessation and Contemplation the three faculties emerge into the provisional, the intention is not like this (and so forth). > — English (machine translation) (machine translation) - [Previous: 8.187](https://indike.org/pramana/in.bauddha.taisho.1779.8.187) - [Next: 8.189](https://indike.org/pramana/in.bauddha.taisho.1779.8.189) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1779.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.8.188) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.8.188](https://indike.org/pramana/in.bauddha.taisho.1779.8.188) · Pramāṇa