[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) › 3.29 # 維摩義記 3.29 維摩義記 3.29 - **Language:** Classical Chinese ### [3.29](https://indike.org/pramana/in.bauddha.taisho.1776.3.29) 自下第二因舍利嘆維摩口說不思議德。恐舍利弗取前為極，除此更無，故須廣說。文中有二：一、舍利弗嘆前起後。「居士未有」，是總嘆也。「如是小室乃容受」等，是別嘆也。二、維摩詰因嘆廣說。說中初言「唯舍利弗諸佛菩薩有解脫」者，總舉德體。此第十地所得無量諸解脫中初解脫門，德體無礙名為解脫，又用自在亦名解脫。「不可思」者，經中亦名不思議也。通釋是一，於中分別非無差異。異相如何？據實望情名不思議，據情望實名不可思。何故如然？據實望情，實外無情，為是不思、為是不議。是義云何？情相之興原由妄想，以妄想故妄想法生，如因眠睡夢境界生，此是初對。妄想既生，心取為有為之施名。施名心起，名心起已名字隨生，此是兩對。名字既生，心隨名字取著諸法，名為覺觀。覺觀起已，發動口言名為言說，此是三對。言說起已，復隨言說取所說法，是則言說以之為道、心以為行。由心取法，違順等境一切應心，此是四對。由是生死之相熾然增長不絕。契證如實達妄本無，由知無故妄想不生，妄不生故妄相不起，此初對滅。相不生故，不復取相為之施名，名心則盡。名心盡故，名字不起，此兩對滅。名不起故，不復隨名取著諸法，覺觀心息。覺心息故，不起言說，言說亦止，此三對滅。言說止故，不復隨言取所說法，當知此則言語道斷心行隨滅。心行滅故，違順等境一切皆息，名得涅槃，此四對滅。滅此四重妄相之心說為不思，離名去說稱曰不議。不思如是。據情望實，情外有實，情外之實心言不及，是故名為不思議。今據後門，是故名為不思議。不思有二：一體、二用。體則淵深，情緣不及，名不可思；口言不逮，名不可議。用則叵測，名不可思；用過言限，名不可議。名不思議解脫門矣。此舉德體，下彰其用。良以此法是其緣起作用之性，諸佛菩薩證會相應，情相悉滅。但以法力自然普現無盡之用，如如意珠能出眾物。諸佛菩薩所得法門例皆同爾，凡所作用皆是法力，都非心力，故今住此解脫之門能現無量不思議用。文中初別，「我今略」下，總結顯多。別中合有十三復次：前之十二色中自在，後一明其音聲自在。色中初有十一復次，世界自在；後一明於己身自在。前世界中十一復次相從為七：一、大小自在，「須彌入芥」。二、廣狹自在，「海入毛孔」。三、身力自在，亦得名為運轉自在，「斷取三千擲置他方恒沙界外，還置本處」。四、修促自在，「七日為劫、劫為七日」。五、示現自在，「一切世界莊嚴之事，集在一國示於眾生；一國眾生置之右掌飛到十方，遍示一切」。六、容受自在，於自身中廣容諸物。於中有四：一、「十方眾生供養之具，於一毛孔皆令得見」。二、「十方所有日月星等，於一毛孔普使見之」。三、「十方世界所有諸風，菩薩悉能吸著口中而身無損」。四、「十方世界劫盡之火，入於腹中而不為害」。此四合為容受自在。七、輕舉自在，「下方過於恒沙世界取一佛土，舉著上方過恒河沙界，如持針鋒舉一棗葉；雖為此事，不嬈眾生」。上來明其世界自在，下次明於己身自在。「住不思議解脫菩薩能以神通現作佛身，乃至或現輪王等身」。上來明其色中自在，下次明其音聲自在。「十方世界所有眾聲，皆能變之令作佛聲，演出苦空無常等音」。又十方佛所說之法，皆於向前所變聲中普皆得聞。上來別說。下結顯多。「我今略說解脫之力，若廣說者窮劫不盡」。 > From here on is the second \[section\]: relying on Śāriputra's praise, Vimalakīrti orally explains the inconceivable virtues. Fearing that Śāriputra would take what came before as the ultimate beyond which there is nothing more, he must explain it extensively. The text has two parts: first, Śāriputra praises what came before to introduce what follows. "Upāsaka, this is unprecedented!" is the general praise. "Such a small room yet it accommodates..." and so forth is the specific praise. Second, Vimalakīrti expounds extensively on the basis of this praise. In the exposition, the opening statement—"Śāriputra, the Buddhas and bodhisattvas have a liberation"—generally presents the essential nature of this virtue. This is the first gate of liberation among the immeasurable liberations attained on the tenth bhūmi. That the essential nature of the virtue is unobstructed is termed "liberation"; furthermore, that its application is sovereign is also termed "liberation." "Inconceivable" (bu ke si) is also called "inconceivable" (bu ke si yi) in the sūtras. In a general explanation they are one, but differentiating between them, they are not without disparity. What is the difference? Viewed from reality toward delusion, it is termed bu ke si yi; viewed from delusion toward reality, it is termed bu ke si. Why is that so? Viewed from reality toward delusion, outside of reality there is no delusion; therefore there is no thinking (bu si) and no expressing (bu yi). What does this mean? The arising of delusional characteristics originally stems from false discrimination. Because of false discrimination, dharmas of false discrimination arise, just as due to slumber dream-realms arise; this is the first pair. Once false discrimination has arisen, the mind grasps it as existing and applies names to it. When the mind applying names arises, after that naming mind has arisen, names and words arise accordingly; this is the second pair. Once names and words have arisen, the mind follows the names and words and grasps onto dharmas, which is called initial thought and sustained thought (vitarka and vicāra). Once initial and sustained thought have arisen, they give rise to spoken words, which is called verbal expression; this is the third pair. Once verbal expression has arisen, one again follows verbal expression to grasp at the dharmas spoken of; thus verbal expression serves as the path, and mental activity serves as the practice. Because the mind grasps dharmas, all adverse and favorable realms correspond to the mind; this is the fourth pair. Due to this, the characteristics of saṃsāra blaze, increase, and never cease. When one tallies with and realizes suchness as it truly is, one thoroughly understands that delusion is fundamentally non-existent. Because one knows it is non-existent, false discrimination does not arise; because falsehood does not arise, deluded characteristics do not appear: this first pair is extinguished. Because characteristics do not arise, one no longer grasps at characteristics to apply names to them, and the naming mind is exhausted. Because the naming mind is exhausted, names and words do not arise: this second pair is extinguished. Because names do not arise, one no longer follows names to grasp onto dharmas, and the mind of initial and sustained thought ceases. Because the thinking mind ceases, one does not give rise to verbal expression, and verbal expression also stops: this third pair is extinguished. Because verbal expression has stopped, one no longer follows speech to grasp at the dharmas spoken of; one should know that here the path of language is cut off and mental activities are extinguished accordingly. Because mental activities are extinguished, all adverse and favorable realms are completely stilled, which is called attaining nirvāṇa: this fourth pair is extinguished. Extinguishing this fourfold mind of deluded characteristics is called "non-thinking" (bu si); transcending names and discarding speech is called "non-expression" (bu yi). "Non-thinking" is like this. Viewed from delusion toward reality, outside of delusion there is reality; the reality outside of delusion cannot be reached by mind or speech, and is therefore termed "inconceivable" (bu ke si yi). Here it is based on the latter approach, and is thus called "inconceivable." Inconceivability has two \[aspects\]: first, essence; second, function. As for the essence, it is profound, and delusion cannot reach it, so it is called beyond thought; spoken words cannot attain it, so it is called beyond expression. As for the function, it cannot be fathomed, so it is called beyond thought; its function exceeds the bounds of words, so it is called beyond expression. Hence it is named the "dharma gate of inconceivable liberation." This presents the essential nature of the virtue; below reveals its function. It is truly because this dharma is the nature of the function of dependent origination that when Buddhas and bodhisattvas realize and accord with it, all delusional characteristics are completely eliminated. Solely by the power of the Dharma, immeasurable functions naturally appear everywhere, just as a cintāmaṇi can bring forth all kinds of things. The dharma gates attained by the Buddhas and bodhisattvas are all alike in this: all their operations are the power of the Dharma, not mental power at all; therefore, now abiding in this gate of liberation, they can manifest immeasurable inconceivable functions. In the text, the specific \[aspects\] come first, and from "I will now briefly..." below is the general conclusion showing their vastness. In the specific \[aspects\], there are thirteen clauses in total: the first twelve concern sovereignty over form, and the last one explains sovereignty over sound. In sovereignty over form, there are first eleven clauses concerning sovereignty over worlds, and the last one explains sovereignty over one's own body. The first eleven clauses concerning worlds are grouped into seven: 1. Sovereignty over size: "putting Sumeru into a mustard seed." 2. Sovereignty over breadth: "putting the oceans into a pore." 3. Sovereignty over physical power, which may also be called sovereignty over transport: "taking a trichiliocosm, hurling it beyond sands-of-the-Ganges worlds, and returning it to its original place." 4. Sovereignty over duration: "making seven days into an eon, and an eon into seven days." 5. Sovereignty over manifestation: "gathering all the adornments of all worlds into one land to show to sentient beings; placing the sentient beings of one land on the right palm, flying to the ten directions, and showing them to all universally." 6. Sovereignty over accommodation, which is accommodating many things extensively within one's own body. Within this there are four: first, "making the offerings of sentient beings of the ten directions all visible within a single pore"; second, "causing all the suns, moons, stars, and so on of the ten directions to be seen within a single pore"; third, "all the winds of the worlds of the ten directions can be drawn into the bodhisattva's mouth without harming the body"; fourth, "the fires of the end of the eon of the worlds of the ten directions enter into the belly without causing harm." These four combine as sovereignty over accommodation. 7. Sovereignty over lifting lightly: "taking a Buddha-land from worlds beyond the sands of the Ganges in the nadir, and lifting it to worlds beyond the sands of the Ganges in the zenith, like picking up a jujube leaf with the point of a needle; yet doing this without disturbing sentient beings." The above explains sovereignty over worlds; next is explained sovereignty over one's own body: "A bodhisattva who abides in the inconceivable liberation can, by spiritual penetrations, manifest the body of a Buddha, up to manifesting the body of a wheel-turning king, and so on." The above explains sovereignty over form; next is explained sovereignty over sound: "All the sounds in the worlds of the ten directions can be transformed to make the sound of the Buddha, proclaiming the sounds of suffering, emptiness, impermanence, and so forth." Furthermore, the Dharma taught by the Buddhas of the ten directions can all be heard universally within the sounds previously transformed. The above specifically explains them; below is the conclusion showing their vastness: "I have now briefly spoken of the power of liberation; if I were to explain it extensively, an eon would be exhausted before finishing." > — English (machine translation) (machine translation) - [Previous: 3.28](https://indike.org/pramana/in.bauddha.taisho.1776.3.28) - [Next: 3.30](https://indike.org/pramana/in.bauddha.taisho.1776.3.30) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1776.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.3.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.29](https://indike.org/pramana/in.bauddha.taisho.1776.3.29) · Pramāṇa