[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) › 3.32 # 維摩義記 3.32 維摩義記 3.32 - **Language:** Classical Chinese ### [3.32](https://indike.org/pramana/in.bauddha.taisho.1776.3.32) 「觀眾生」者，於此品中明觀眾生虛妄不有而行無量，就斯標品名觀眾生品。向前兩品合為初對，此品即為第二對也。於此品中初明所行，「時維摩室有天女」下彰其所成。與前何別？前初對中，離過之行以為所行，後明所成；今此對中，集善之行以為所行，後明所成。約位且分，離過之行是其地前，成善地上。就所行中，初明利他；「文殊又問生死有畏當何依」下，明其自利。前利他中，修四無量以為利他。四無量義，廣如別章，然今且約三緣分別：一眾生緣、二者法緣、三者無緣。汎解有三：第一直就化益分別，如《涅槃》說：諸眾生欲與其利名眾生緣；緣於一切五欲樂具利眾生法，欲與眾生，名為法緣；緣如來者名曰無緣，簡前二故。故《涅槃》云「慈者多緣貧窮眾生」。如來大師永離貧苦，受第一樂。若緣眾生則不緣佛，故曰無緣。法亦如是。緣法之時，欲與眾生，不欲與佛，以是義故名無緣。若爾，何故須緣如來？為將佛樂與眾生故。若緣佛樂，故與眾生，應名法緣；為欲簡別世間法故，不名法緣。又佛是人，故不名法。若佛是人，何故不名眾生緣乎？為欲簡別所益眾生，是故不得名眾生緣。第二義者，前二化益、後一觀入，以別三緣。如《地經》說：緣於一切所益眾生，名眾生緣。緣於一切化眾生法，名曰法緣。此二化益觀法空寂，稱曰無緣，此一觀入。第三義者，前一化益、後二觀入，以別三緣。如《涅槃經》及《地持》說。緣諸眾生欲與其利，名眾生緣；觀諸眾生但是五陰生滅法數無我無人，而行慈等，名為法緣。 > Regarding "Contemplating Sentient Beings": in this chapter, it is explained that one contemplates sentient beings as empty, false, and non-existent, yet practices the immeasurables. Based on this, the chapter is titled "Chapter on Contemplating Sentient Beings." The preceding two chapters together formed the first pair; this chapter constitutes the second pair. In this chapter, that which is practiced is explained first, and from "At that time, in Vimalakīrti's room, there was a heavenly maiden" onward, that which is accomplished is revealed. How does this differ from the previous? In the first pair above, practices of departing from faults were taken as that which is practiced, followed by an explanation of what is accomplished; now in this pair, practices of gathering good are taken as that which is practiced, followed by an explanation of what is accomplished. Briefly distinguishing them by stages: practices of departing from faults belong prior to the \[bhūmi\] stages, while accomplishing goodness belongs to the \[bhūmi\] stages above. Within that which is practiced, benefiting others is explained first; from "Mañjuśrī also asked: 'If saṃsāra is frightful, what should one rely upon?'" onward, self-benefit is explained. In the previous section on benefiting others, practicing the four immeasurables constitutes benefiting others. The meaning of the four immeasurables is extensive, as detailed in a separate section; however, for now they are differentiated according to the three conditions: first, conditioned by sentient beings; second, conditioned by dharmas; third, unconditioned. Broadly explained, there are three interpretations: The first differentiates them straightforwardly in terms of transforming and benefiting, as explained in the Nirvāṇa \[Sūtra\]: wishing to grant benefit to various sentient beings is called "conditioned by sentient beings"; taking as one's object the dharmas of all pleasurable furnishings of the five desires that benefit sentient beings, wishing to grant them to sentient beings, is called "conditioned by dharmas"; taking as one's object the Tathāgata is called "unconditioned," because it sets aside the previous two. Therefore, the Nirvāṇa \[Sūtra\] says: "Benevolence mostly takes impoverished sentient beings as its object." The Great Master, the Tathāgata, is eternally free from poverty and suffering and experiences the supreme bliss. If one takes sentient beings as one's object, one does not take the Buddha as one's object; therefore, it is called "unconditioned." The same applies to dharmas: when taking dharmas as one's object, one wishes to give them to sentient beings, not to the Buddha; for this reason, it is called "unconditioned." If so, why must one take the Tathāgata as an object? It is for the sake of taking the Buddha's bliss and giving it to sentient beings. If one takes the Buddha's bliss as an object to give it to sentient beings, it should be called "conditioned by dharmas"; however, wishing to distinguish it from worldly dharmas, it is not called conditioned by dharmas. Moreover, the Buddha is a person, hence it is not called dharmas. If the Buddha is a person, why is it not called conditioned by sentient beings? Wishing to distinguish him from the sentient beings who are benefited, it therefore cannot be called conditioned by sentient beings. The second interpretation distinguishes the three conditions by taking the first two as transforming and benefiting, and the latter one as contemplative entry. As explained in the Daśabhūmika Sūtra: taking as an object all sentient beings who are benefited is called "conditioned by sentient beings." Taking as an object all dharmas for transforming sentient beings is called "conditioned by dharmas." These two are transforming and benefiting. Contemplating the emptiness and quiescence of dharmas is termed "unconditioned"; this single one is contemplative entry. The third interpretation distinguishes the three conditions by taking the first one as transforming and benefiting, and the latter two as contemplative entry, as explained in the Nirvāṇa Sūtra and the Bodhisattvabhūmi. Taking various sentient beings as one's object and wishing to grant them benefit is called "conditioned by sentient beings." Contemplating that various sentient beings are merely the numerical dharmas of the arising and perishing of the five skandhas, without self and without a person, yet practicing benevolence and so forth, is called "conditioned by dharmas." > — English (machine translation) (machine translation) - [Previous: 3.31](https://indike.org/pramana/in.bauddha.taisho.1776.3.31) - [Next: 3.33](https://indike.org/pramana/in.bauddha.taisho.1776.3.33) - [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.3.32) — English, machine translation ## Linked texts (1) - [大般涅槃經義記](https://indike.org/pramana/in.bauddha.taisho.1764.5.279) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.32](https://indike.org/pramana/in.bauddha.taisho.1776.3.32) · Pramāṇa