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# 維摩義記 2.74

維摩義記 2.74

- **Language:** Classical Chinese

### [2.74](https://indike.org/pramana/in.bauddha.taisho.1776.2.74)

於中有四：第一、善德局心奉施；二、維摩不受；第三、善德廣心行施；四、維摩納受。初中「我時心得淨」者，意業淨也。聞前所說信樂不疑，名為心淨。「嘆未曾有」，口業嘆也。「稽首禮」等，身業禮也。此施方便，下正行施。「即解瓔珞價直百千而以上之不肯取」者，是第二段維摩不受。以其偏敬局施維摩，情無廣兼違於等施，所以不受。「我言居士願必納受隨意所與」，是第三段明其善德廣心行施。由局不受，故隨意與。自下第四維摩納受。初先為受，「分作二」下用之轉施，為欲則財教人等施，故轉施之。於中初先分財為二，次用施人。「一分施此會中下乞」，施下等上。「一分奉彼難勝如來」，施上齊下。「時維摩詰現神變」下，約己教他。「現神變已作是言」者，牒前起後。「若施主」者，標所勸人。「施一最下猶如如來福田之相無所分別」，正教行施。「等於大悲不求果報」，牒前所教。佛是大悲，施下齊佛，名等大悲。不為果報偏施如來，名不求果。「是則名曰具足法施」，結嘆令學。此第三竟。

> Within this there are four \[parts\]: first, Śāntamati makes an offering with a narrow mind; second, Vimalakīrti does not accept it; third, Śāntamati practices giving with a broad mind; fourth, Vimalakīrti accepts it. In the first part, "My mind at that time attained purity" refers to the purity of mental action. Hearing what was said previously and having joyful faith without doubt is called mental purity. "Praised it as unprecedented" is praising through vocal action. "Bowed my head in homage" and so forth is paying homage through physical action. These are the preparatory upāyas of giving; the actual practice of giving follows below. "Immediately unfastening my necklace worth hundreds of thousands and presenting it to him, he was unwilling to accept it" is the second section, where Vimalakīrti does not accept it. Because his biased reverence made an offering narrowly confined to Vimalakīrti, his thought lacked broad comprehensiveness and went against equal giving; therefore \[Vimalakīrti\] did not accept it. "I said: 'Householder, please certainly accept it and give it to whomever you wish'" is the third section, explaining that Śāntamati practiced giving with a broad mind. Since it was not accepted due to being narrow, \[he tells him to\] give it as he wishes. From here down is the fourth \[part\], where Vimalakīrti accepts it. First he accepts it on his behalf; from "dividing it into two" downward, he passes it on to give it away: wishing to use the wealth to teach people equal giving, he thus transfers and gives it away. Within this, he first divides the wealth into two parts, and next gives them to others. "Giving one part to the lowest beggar in this assembly" is giving to the lower to equalize with the higher. "Offering one part to that Duṣpradharṣa Tathāgata" is offering to the higher to make it equal to the lower. From "At that time Vimalakīrti displayed a spiritual transformation" downward, he bases himself \[as an example\] to teach others. "Having displayed the spiritual transformation, he made this statement" resumes what came before to introduce what follows. "If a donor" marks the person being exhorted. "Gives to a single most lowly person without discrimination, just like the marks of the field of merit of the Tathāgata" is correctly teaching the practice of giving. "Equal to great compassion, seeking no karmic retribution" resumes what was taught before. The Buddha is great compassion; giving to the lowly equal to the Buddha is called being equal to great compassion. Not making a biased offering to the Tathāgata for the sake of karmic retribution is called seeking no retribution. "This is called the complete Dharma-giving" concludes with praise to induce them to learn it. This concludes the third \[section\].  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.74) — English, machine translation

## Linked texts (3)

- [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.4.341) — Classical Chinese
- [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778.6.100) — Classical Chinese
- [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.673) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.74](https://indike.org/pramana/in.bauddha.taisho.1776.2.74) · Pramāṇa
