[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 1.28 # 維摩義記 1.28 維摩義記 1.28 - **Language:** Classical Chinese ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1776.1.28) 次就法寶以顯不同。第一番中開示演說十二部經宣通教法，第二番中分別顯示十二緣起辨釋理法，第三番中護持法者興建行法。教淺義深，行為最勝。次就僧寶以辨階降。第一番中受持一切威儀法者，僧行方便；第二番中修六和敬，行成不乖；第三番中善御大眾，德成攝他。此亦初下、次中、後上。以此教他傳學不息，故令三寶永不斷絕。上來教正，下明摧邪，先除眾魔、後制外道。魔羅胡語，此云殺者，害人善故。汎論有四，或廣說八。言其四者：一煩惱魔，謂貪瞋等一切煩惱能害善法。二者陰魔，謂五陰身共相摧滅。三者死魔，能壞命根。四者天魔，於彼第六他化天上別有魔天好壞他善。四中初一是生死緣，中間陰死是生死果。此之四種，大小通說。所言八者，如《涅槃》說，前四種上更加無為四倒之心，合為八也。無為四倒能壞大乘常樂我淨四種正解，故《涅槃》中說之為魔；小乘法中未以為患，故多不說。又此通亦煩惱中收，故諸經中多亦不說。魔法如是。通論此八竝須降伏。何故如是？煩惱陰死、無為四倒妨違自行，故須降伏。伏法不同。彼煩惱魔，小乘多用諦觀降伏，大乘多用空慧降伏。陰魔，小乘多用無餘涅槃，得滅捨故；大乘多用常住法身。無為四倒，於大因中正解降伏，於大果中菩提涅槃真德降伏。天魔一種，妨於自行亦妨化他，故須降伏。用法不同。自行因中正智降伏，知邪不從，彼自退故。自行果中十力降伏，十力固牢不為魔邪所傾動故。自行如是。化他之中用法不定。若在因中，自身降魔多用神通；教他降魔多用神呪，彼無神通能降伏故。若在果中，自身降魔多以慈心；教他降魔亦用神呪，彼無慈力能降伏故。降魔如是。今就利他，偏降天魔；菩薩自降，多用神通。下制外道。法外妄計斯稱外道，此亦妨於自行外化，並須制伏。但隨行別，用法不同。自行因中正見降伏，正見道理不從邪故。自行果中無畏降伏，外道邪智難佛無德；如來有德，於彼不怯，能降伏故。自行如是。化他純用四辨降伏。四無礙辨，廣知法義，能難論故。今就化他，四辨摧邪名制外道。上來利他，下明自利。於中初先明其斷德；「心常安」下明其行德。前斷德中，「悉已清淨」明其攝治。「永離蓋等」彰其離障。又悉清淨，明離惡業，正習斯亡名悉清淨。永離蓋纏，明無煩惱。蓋謂五蓋，貪欲、瞋恚、睡眠、掉悔及疑是也，廣如別章；亦可一切諸煩惱結通名為蓋，蓋眾生故、蓋淨心故。纏謂十纏，無慚、無愧、睡眠、悔、慳、嫉、掉、眠、忿及覆是其十也，亦如別章；亦可一切諸煩惱結通名為纏，纏眾生故、纏縛心故。於此蓋纏正習斯亡，故云永離。下行德中，文別有二：一、隨德別歎；二、「布施」下，隨位別歎。前隨德中，「心常安住無礙解脫」，空解脫也；亦可安住一切法界無礙解脫，此即十地，解脫大也。「念」謂正念。念門不同，或說三種，念佛、法、僧。或說四種，身、受、心、法。又如《地論》上念、同法、功德、求義，亦是四也。或說六種，念佛、法、僧、戒、施及天，如《涅槃》釋。或說八種，如龍樹說，前六種上更加二種：一念出入息，繫心住於數息法門；二者念死，常修死相。或說十種，如《大智論．摩訶衍品》說，前八種上更加二種：一者念滅，念彼涅槃無為寂滅，起意趣求；二者念身，自念己身無常、苦空、無我、不淨，修行厭離。或說十一，如《地經》說，念佛法僧、念菩薩行、念菩薩波羅蜜、念十地、念不壞力、念無畏、念不共法乃至不離念一切智，廣則無量，菩薩悉念。「定」者，所謂九次第定，八禪、滅盡是九定也。亦可一切所得三昧悉名為定，此即十地三昧大也。言「總持」者，是陀羅尼，此即十地大陀羅尼。言「辨才」者，四無礙辨，知法辨了名之為辨。又說辨了亦名為辨，言辭才巧故名為才。念念常現故云不斷，又說無間亦言不斷。上來第一隨德別歎。人言：此歎地前功德。當應不然。歎地前行，多不舉此勝上功德。 > Next, regarding the Dharma Jewel to reveal their difference: in the first round, opening, demonstrating, and expounding the twelve divisions of scriptures propagates the teaching; in the second round, discriminating and revealing the twelve links of dependent origination analyzes and explains the Dharma of principle; in the third round, protecting and upholding the Dharma establishes the practice of the Dharma. Teaching is shallow and meaning is profound, but practice is supreme. Next, regarding the Saṅgha Jewel to distinguish the gradation: in the first round, receiving and upholding all rules of decorum is the expedient means of monastic practice; in the second round, cultivating the six concords consummates practice without discord; in the third round, skillfully directing the great assembly consummates virtue and gathers others. This is also: the first is lower, the next is middling, and the last is supreme. By this, teaching others to transmit and learn without ceasing, they cause the Three Jewels never to be cut off. The preceding was teaching the correct \[Dharma\]; below, crushing heterodoxy is clarified, first removing the various māras and afterwards subduing the non-Buddhists. Māra is the barbarian tongue, here translated as "killer," because it harms people's goodness. Generally speaking there are four, or extensively spoken of as eight. As for the four: first, the affliction-māra, meaning all afflictions such as greed and anger that can harm wholesome dharmas; second, the skandha-māra, meaning the body of the five skandhas mutually destroying one another; third, the death-māra, which can destroy the life-faculty; fourth, the heavenly māra, in that sixth Paranirmitavaśavartin heaven there is separately a māra heaven that delights in destroying the goodness of others. Among the four, the first is the condition for birth and death; the intermediate skandha and death are the fruits of birth and death. These four kinds are taught in common by both the Mahāyāna and the Hīnayāna. As for the eight: as taught in the Nirvāṇa \[Sūtra\], adding to the previous four kinds the mind of the four inverted views regarding the unconditioned makes eight. Because the four inverted views regarding the unconditioned can destroy the four kinds of correct understanding of Mahāyāna—permanence, bliss, self, and purity—they are called māras in the Nirvāṇa \[Sūtra\]; in the Hīnayāna Dharma they are not yet considered afflictions, so it mostly does not speak of them. Furthermore, these are generally also subsumed under afflictions, so most sūtras do not speak of them either. Such is the dharma of māras. Speaking generally, these eight must all be subdued. Why is this? The afflictions, skandhas, death, and the four inverted views regarding the unconditioned obstruct and oppose one's own practice, and therefore must be subdued. The methods of subduing are different: regarding that affliction-māra, the Hīnayāna mostly uses the contemplation of the truths to subdue it, while the Mahāyāna mostly uses empty wisdom to subdue it. For the skandha-māra, the Hīnayāna mostly uses nirvāṇa without remainder, because extinction and relinquishment are attained; the Mahāyāna mostly uses the permanently abiding dharmakāya. The four inverted views regarding the unconditioned are subdued during the great cause by correct understanding, and during the great fruit by the true virtue of bodhi and nirvāṇa. The single heavenly māra obstructs one's own practice and also obstructs transforming others, so it must be subdued. The methods used are different: during the cause of one's own practice, it is subdued by correct knowledge, knowing heterodoxy and not following it, so that the other retreats of himself; during the fruit of one's own practice, it is subdued by the ten powers, because the ten powers are firm and solid, not to be overthrown by māra's heterodoxy. Such is one's own practice. In transforming others, the methods used are not fixed. If on the stage of the cause, subduing māras by oneself mostly uses supernatural powers; teaching others to subdue māras mostly uses divine dhāraṇīs, because those \[others\] lack supernatural powers to subdue them. If on the stage of the fruit, subduing māras by oneself mostly uses a compassionate mind; teaching others to subdue māras also uses divine dhāraṇīs, because those \[others\] lack the power of compassion to subdue them. Such is subduing māras. Now in terms of benefiting others, it particularly subdues heavenly māras; when bodhisattvas subdue them themselves, they mostly use supernatural powers. Below, subduing non-Buddhists: those who make deluded reckonings outside the Dharma are called non-Buddhists; these also obstruct one's own practice and outward transformation, and all must be controlled and subdued. Yet according to differences in practice, the methods used are different: during the cause of one's own practice, they are subdued by right view, because with the principle of right view one does not follow heterodoxy; during the fruit of one's own practice, they are subdued by fearlessness, because the non-Buddhists' heterodox wisdom challenges the Buddha as lacking virtue, and the Tathāgata has virtue and is not daunted by them, being able to subdue them. Such is one's own practice. Transforming others purely uses the four eloquence to subdue them; with the four unhindered eloquence, extensively knowing dharmas and meanings, one is able to raise objections and debate. Now in terms of transforming others, crushing heterodoxy with the four eloquence is called subduing non-Buddhists. The preceding was benefiting others; below clarifies benefiting oneself. Therein, first, it clarifies their virtue of abandonment; from "minds always abiding" downward, it clarifies their virtue of practice. Within the former virtue of abandonment, "having all been purified" clarifies their mastery and cure. "Forever free from hindrances and the like" reveals their departure from obstacles. Furthermore, "having all been purified" clarifies departure from evil karma; the disappearance of both active defilements and latent traces is called "having all been purified." "Forever free from hindrances and fetters" clarifies freedom from afflictions. "Hindrances" refers to the five hindrances: sensual desire, ill-will, torpor and sleepiness, restlessness and remorse, and doubt; they are extensively \[explained\] as in a separate chapter; or, all affliction-fetters are generally called hindrances, because they hinder sentient beings and cover the pure mind. "Fetters" refers to the ten fetters: shamelessness, lack of remorse, sleepiness, remorse, stinginess, jealousy, restlessness, drowsiness, anger, and concealment are the ten; they are also as in a separate chapter; or, all affliction-fetters are generally called fetters, because they entangle sentient beings and bind the mind. Because active defilements and latent traces have disappeared regarding these hindrances and fetters, it says "forever free." Within the virtue of practice below, the text has two parts: first, distinctive praise according to virtue; second, from "giving" downward, distinctive praise according to stages. Within the former \[praise\] according to virtue, "minds always abiding in unhindered liberation" refers to the liberation of emptiness; or, it may mean abiding in the unhindered liberation of all dharmadhātus—this is the greatness of liberation of the tenth bhūmi. "Mindfulness" refers to correct mindfulness. The approaches to mindfulness differ: some teach three kinds, mindfulness of the Buddha, Dharma, and Saṅgha; some teach four kinds: body, feelings, mind, and dharmas. Again, as in the Daśabhūmika-śāstra, supreme mindfulness, conformity with Dharma, virtue, and seeking meaning are also four. Some teach six kinds: mindfulness of the Buddha, Dharma, Saṅgha, precepts, giving, and gods, as explained in the Nirvāṇa \[Sūtra\]. Some teach eight kinds: as Nāgārjuna explained, adding two kinds to the previous six: first, mindfulness of inhalation and exhalation, tying the mind to dwell on the gate of counting breaths; second, mindfulness of death, constantly cultivating the perception of death. Some teach ten kinds: as explained in the "Chapter on the Mahāyāna" of the Mahāprajñāpāramitopadeśa, adding two kinds to the previous eight: first, mindfulness of cessation, being mindful of that unconditioned quiescence of nirvāṇa, raising the thought to pursue it; second, mindfulness of the body, being mindful of one's own body as impermanent, suffering, empty, non-self, and impure, cultivating revulsion and detachment. Some teach eleven kinds: as taught in the Daśabhūmika Sūtra, mindfulness of the Buddha, Dharma, and Saṅgha, mindfulness of bodhisattva practice, mindfulness of bodhisattva pāramitās, mindfulness of the ten bhūmis, mindfulness of indestructible powers, mindfulness of fearlessnesses, mindfulness of exclusive dharmas, up to not departing from mindfulness of omniscient knowledge; if spoken of extensively they are immeasurable, and the bodhisattva is mindful of them all. "Samādhi" refers to the so-called nine successive cessations: the eight dhyānas and the cessation \[absorption\] are the nine samādhis; or, all samādhis attained are called samādhi—this is the greatness of samādhi of the tenth bhūmi. As for "dhāraṇī," it is dhāraṇī—this is the great dhāraṇī of the tenth bhūmi. As for "eloquence," it is the four unhindered eloquence; discerning and clearly understanding dharmas is called "discernment" (biàn); furthermore, expounding with clarity is also called "discernment," and because words are skillful it is called "eloquence" (cái). Because they constantly manifest in thought after thought, it says "unbroken"; furthermore, expounding without interval is also called "unbroken." The above was the first, distinctive praise according to virtue. Some people say: this praises virtues prior to the bhūmis. This should certainly not be so. In praising practice prior to the bhūmis, one mostly does not cite these superior and sublime virtues. > — English (machine translation) (machine translation) - [Previous: 1.27](https://indike.org/pramana/in.bauddha.taisho.1776.1.27) - [Next: 1.29](https://indike.org/pramana/in.bauddha.taisho.1776.1.29) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1776.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.1.28) — English, machine translation ## Linked texts (2) - [無量壽經義疏](https://indike.org/pramana/in.bauddha.taisho.1745.1.6.4) — Classical Chinese - [維摩經疏](https://indike.org/pramana/in.bauddha.taisho.2770.1.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.1.28](https://indike.org/pramana/in.bauddha.taisho.1776.1.28) · Pramāṇa