維摩經略疏垂裕記 5.4

5.4

Second, exhorting the yearning for the fruit and the practice of the cause, in two parts: first, generally presenting merit and wisdom in the fruit. As for "is none other than the dharmakāya": merit and wisdom are the five divisions; wisdom and insight belong to wisdom, while the remaining three are merit. As for "the merit and wisdom of the Distinct and Perfect manifest the Buddha-nature": merit and wisdom are the conditional and complete [causes]; conditional and complete causes, in terms of practice, are horizontally complete at every stage. If judged vertically, merit is the conditional cause, with its stage in contemplation-practice and resemblance; wisdom is the complete cause, with its stage in nominal; and manifesting the Buddha-nature has its stage in the first abode. This is because the three aspects of wisdom realize the fundamentally existent three, and further, the three aspects of merit assist wisdom in adorning the fundamental. Therefore, arriving at the first abode, practice and nature merge into one without further separation, and the three virtues are partially revealed; hence it is called "manifesting the Buddha-nature". Practice can manifest nature; hence it says "born from immeasurable merit and wisdom". One should know that when merit is immeasurable, speaking of the conditional subsumes it; when wisdom is immeasurable, speaking of the complete subsumes it. This being so regarding the Perfect, the Distinct can be known by analogy; they differ only in whether they are immediately identical or not immediately identical. For the Tripiṭaka and Common teachings, provisionally one might also establish the names of conditional and complete to subsume merit and wisdom, but in distinguishing the names and teachings, the former two definitely do not possess them. Jingxi says: Exhorting the yearning for the fruit and the practice of the cause: although when compared to the various dharmas they do not equal the conditional and complete, their names are the most evident, and they still remain in the fruit. The Distinct and Perfect teachings take manifestation as birth; differing from the Tripiṭaka and Common teachings, their names are separately established. I say that Jingxi's stating "compared to the various dharmas" refers specifically to the twelve categories listed separately. Conditional and complete refer to the general presentation of merit and wisdom in the present text. Moreover, not only is the name evident in practicing the cause, but the separate listings do not go beyond merit and wisdom. Presenting the general subsumes the specific, so it is explained first; unfolding the specific from the general, they are detailed below.