[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) › [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775) › 2.228 # 注維摩詰經 2.228 注維摩詰經 2.228 - **Language:** Classical Chinese ### [2.228](https://indike.org/pramana/in.bauddha.taisho.1775.2.228) 肇曰：小乘障隔生死，故不能和光；大士美惡齊旨、道俗一觀，故終日凡夫終日道法也。淨名之有居家，即其事也。生曰：既隱林中便應求定，求定之法先當正身使不動，不動故不乖定、正身故不違道，斯可以求道定之良術也。若封以不正，違道而正之動、乖定而住之者，猶復為不正及動所亂，非所以正身不動旨也。若不起滅定即是現諸威儀者，是則不現威儀異於定也，無異故不相乖矣。威儀者則是動也，滅定者滅心心數法定也，此定正反形動之極，故偏舉以為言也。若不捨道法即是現凡夫事者，是則不見凡夫事異於道也。凡夫事者，即是身不正也。威儀凡夫事在下句者，所病在此，故以上牽之也。 > \[Seng\]zhao says: The Hīnayāna is obstructed and cut off from saṃsāra, and therefore cannot harmonize its light; the mahāsattva sees beauty and ugliness as of equal purport and views the Way and the mundane as one. Therefore, all day long an ordinary person, all day long the dharmas of the Way. Pure Name's having a household is precisely this matter. > > \[Dao\]sheng says: Having hidden in the forest, one ought to seek samādhi. In the method of seeking samādhi, one must first align the body so that it does not move; not moving, it does not contravene samādhi; aligning the body, it does not diverge from the Way. This can serve as a fine technique for seeking the samādhi of the Way. If one is attached to what is unaligned as diverging from the Way and corrects it, or to movement as contravening samādhi and arrests it, one is still perturbed by what is unaligned and moving, which is not the purpose of aligning the body and not moving. If not arising from the concentration of cessation is itself the manifestation of all deportments, then one does not see the deportments as different from samādhi; being non-different, they do not contravene each other. Deportment is movement; the concentration of cessation is the samādhi that extinguishes mind and mental factors. This samādhi is the exact opposite extremity of bodily movement, which is why he singles it out for discussion. If not abandoning the dharmas of the Way is itself manifesting the affairs of ordinary beings, then one does not see the affairs of ordinary beings as different from the Way. The affairs of ordinary beings are precisely the body not being aligned. The deportments and affairs of ordinary beings appear in the second clause because the illness lies here; hence he links them with the first. > — English (machine translation) (machine translation) - [Previous: 2.227](https://indike.org/pramana/in.bauddha.taisho.1775.2.227) - [Next: 2.229](https://indike.org/pramana/in.bauddha.taisho.1775.2.229) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1775.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1775~en-mt.2.228) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.317) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1775.2.228](https://indike.org/pramana/in.bauddha.taisho.1775.2.228) · Pramāṇa