維摩經略疏垂裕記 4.52

4.52

Second, praising virtues, which has two parts: first, designating them; second, from "Making offerings" onwards, explaining them, in ten [points]: First, nobility of clan: taking making offerings to all Buddhas as the disposition of clan. Jingxi says: "Just as in the worldly realm, regarding whatever offspring parents have, if they were not born of them, how could they provide offerings? Sentient beings are equal in principle, and therefore can give rise to the aspiration [for awakening]." "If manifesting up to a share of the Dharma": manifesting the principle and giving birth to wisdom pertains precisely to partial realization of reality. Born of the Buddha's wisdom, one is named a true child of the Buddha, hence it is said "born from the mouth." Born of the Dharma of principle, one is named a Dharma prince, hence it is said "transformationally born." When principle and wisdom are partially manifested, it is called "attaining a share of the Buddha's Dharma." "The three wisdoms revealing the principle": because one generates hearing, reflection, and cultivation from the stages of the perfect sages, one is able to enter the first abidance and up to equal enlightenment; hence it is said "revealing the principle." "Explaining and completing the disposition of clan": like a worldly filial son who does not contravene [his parents] in life or death—observing the father's aspirations while he is alive and observing his deeds when he has passed away—one knows that parents are the root of virtue. Taking the true nature as the source of all goods, planting goodness relying upon it, goodness has its root; all relying upon the root of goodness is called "true offering." "Contemplating ultimate emptiness, planting the seed of great wisdom": the first "plant" (種) is in the departing tone; the second "seed" (種) is in the rising tone. The contemplating [mind] belongs to wisdom, and true emptiness is the object; great wisdom contemplating the object is called "planting the seed." "Giving rise to practice from understanding": wisdom is the contemplating [subject], hence it is called "great understanding." Establishing practice from this, practice only then accords with the object. When object and wisdom are merged, the myriad practices are complete. Citing the Pañcaviṃśatisāhasrikā Prajñāpāramitā: "Although all dharmas are empty..." and so forth: only when wisdom responds to emptiness is practice now complete.