[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) › 2.20 # 維摩義記 2.20 維摩義記 2.20 - **Language:** Classical Chinese ### [2.20](https://indike.org/pramana/in.bauddha.taisho.1776.2.20) 自下第三申己卑闕顯己不及。於中初先彰己被難，茫然不解，捨鉢欲去；後彰維摩安慰令住。就安慰中，「取鉢勿懼」，總勸捨怖。下別安慰。別中有二：一、舉化人類須菩提，明無能畏；二、「所以」下，將其化法類己難辭，明無所畏。前中維摩先舉化人問須菩提，次須菩提以理正答。下維摩詰取其所答類須菩提，後勸捨畏。就初問中，隨須菩提意解以問。「於意云何」，問其意解。於汝意中所解云何？「如來作化以是事詰寧不」者，舉事正問。何故偏言如來化人？如來辨勝，難辭可畏，為是偏舉。佛辨難當，以其化人無心想故、無真實故。用前難辭而難詰之，畢竟不畏。故今反問寧有懼不？「我言不也」，須菩正答。化人不畏，故曰不也。下取所答類須菩提。言「一切法如化」者，汎舉諸法類同化人。言一切法皆如幻化，明須菩提亦同化矣。「汝今不應有所懼」者，結勸捨畏。知身如化，無能畏者，故不能懼。 > From here on is the third \[part\], setting forth one's own lowliness and deficiency to reveal one's own inadequacy. Herein, he first reveals that, upon being questioned, he was bewildered and did not understand, and abandoned the bowl wishing to leave; afterwards, he reveals that Vimalakīrti consoled him and made him stay. Within the consolation, "Take your bowl, do not fear" generally urges him to relinquish fear. Below, he consoles him specifically. Within the specific, there are two \[points\]: first, adducing an illusory person to compare to Subhūti, making clear that there is no one who can fear; second, from "Why?" onward, comparing those illusory dharmas to his own words of challenge, making clear that there is nothing to be feared. In the former part, Vimalakīrti first adduces an illusory person to question Subhūti, and next Subhūti answers correctly according to principle. Below, Vimalakīrti takes his answer to make a comparison to Subhūti, and then urges him to relinquish fear. Within the first question, he asks in accordance with Subhūti's understanding. "What do you think?" asks about his understanding: within your mind, what is your understanding? "If the Tathāgata created an illusory person and challenged him with these matters, would he \[fear\] or not?" adduces the matter to question directly. Why does he specifically speak of the Tathāgata's illusory person? The Tathāgata's eloquence is superior, and his words of challenge are fearsome; this is why he specifically adduces him. The Buddha's eloquence is difficult to match, but because his illusory person lacks mental thoughts and lacks real existence, even if one used the previous words of challenge to question him, he would ultimately not fear. Therefore he now asks conversely: would he have fear or not? "I said, 'No,'" Subhūti answers correctly: the illusory person does not fear, hence he says "No." Below, he takes what was answered and compares it to Subhūti. The statement "all dharmas are like an illusion" generally adduces all dharmas to be comparable to an illusory person; saying that all dharmas are like an illusion makes clear that Subhūti is also the same as an illusion. "You now should have no fear" concludes by urging him to relinquish fear. Knowing that his body is like an illusion and that there is no one who can fear, he therefore cannot fear. > — English (machine translation) (machine translation) - [Previous: 2.19](https://indike.org/pramana/in.bauddha.taisho.1776.2.19) - [Next: 2.21](https://indike.org/pramana/in.bauddha.taisho.1776.2.21) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.20](https://indike.org/pramana/in.bauddha.taisho.1776.2.20) · Pramāṇa