[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) › 3.45 # 維摩義記 3.45 維摩義記 3.45 - **Language:** Classical Chinese ### [3.45](https://indike.org/pramana/in.bauddha.taisho.1776.3.45) 下明所成。所行是其功用之道，所成是其無功用德。所成有二：一所成人、二所成事。依前利他，化益天女，成就出世不思議德，名所成人。依前自利，成就淨報所居之室具八未有名所成事。此皆寄約維摩顯之，理通一切。文中有三：一、明天女聞說現身；二、「即以天華散菩薩」下寄化顯德；三、「爾時維摩語舍利」下，辨實顯德。就初段中，「時維摩室」，彰其處也。「有一天女」，列其人也。此乃鬼神，通名為天，與《華嚴》中夜天相似。「見諸大人聞所說法」，彰現所由。「便現其身」，正明現身。聞說心喜，所以現身。又此天女因說成德，德成起用，用應物情，所以現身。第二寄化顯德之中，宗意有二：第一為顯天女之德，第二為彰維摩之室具八未有。隨文以求，言義有八：一、明菩薩於華不著；二、「舍利言天止此室其已久」下，不離文字而說解脫；三、「舍利不復已離婬怒癡」下，不離三毒而得解脫；四、「舍利言善哉」已下，明無得證；五、「舍利問汝於三乘為何求」下，明其所求；六、「舍利言汝何以不轉女身」下，明無所轉；七、「舍利問汝於此沒當生何」下，明無所生；八、「舍利問汝久如得三菩提」下，明無所得。就此八中，兩門分別：一、遣相分別，無得無離。二、顯實分別，實得實離。遣相門中，相從為四：一明無離、二明無得、三明無捨、四明無取。八中初三明其無離，次一無得，次二無捨，後二無取。是義云何？初之三分，明諸菩薩知相即如，三業無離，初一身業不離五塵，第二口業不離文字，第三意業不離三毒。其次一分，明諸菩薩知如絕相，無得無證。如外無心，故無能得亦無心外如相可取，故無所證。其次兩分，復明菩薩知相即如身心無捨，於中初分明其內心不捨三乘，後明身報不捨女像。後之兩分，復明菩薩知如絕相無生無取，於中初分明身平等無生可取，後分明其內心平等無果可取。遣相如是。顯實門中相從為六，義為三對。言其六者，初之一分，寄對聲聞，明如實治，處塵不染。次有兩分，寄對聲聞，明如實脫，在垢無縛。此二一對。次有一分，明如實德無證為證。次有一分，明如實願三乘等求。此二一對。次有兩分，明如實身現無所捨、當無所生。末後一分，明如實心無得為得。此二一對。就初段中，文別有六：第一、天女為欲誡諸菩薩聲聞心行差別，以華普散。二、「華至」下明諸菩薩聲聞心別華至有異。以諸菩薩離相心成，華至則落；聲聞弟子取相未遣，華至不墮。三、「一切弟子神力去」下，明諸聲聞恥花偏著，神力遣之而不能去。四、「爾時天女問舍利」下，天女問其去花之意。五、舍利答花綵非是出家嚴具，名不如法。六、「天曰」下，天女隨答以理教呵。於中先呵，「若於佛法出家」已下以理教示。就前呵中，「勿謂此花為不如法」，隨答正呵。「所以」下釋，先徵、後解。花無分別，明患非境。「仁者自生分別想耳」，推過歸人。就下教中六句三對，皆初非小，後顯其大。三中初對約行分異，第二約心，第三約惑。初中，「若於佛法出家有所分別為不如法」，是非小也。「若無分別是如法」等，是顯大也。若無分別是則如法，汎立道理。「觀諸菩薩花不著」下，就大顯德。此是初對。「譬如人畏非人得便，如是弟子畏生死故，色聲香味觸得其便」，此復非小。「已離畏者一切五欲不能為也」，還是顯大。此是兩對。「結習未盡花著身耳」，此復非小。「結習盡者花不著也」，此復顯大。此三對三番非小令人厭捨，三番顯大使人慕求。 > Below clarifies what is accomplished. That which is practiced is the path of effort, and what is accomplished is the virtue of effortlessness. What is accomplished is twofold: first, the persons accomplished; second, the matters accomplished. Relying on the former \[virtue of\] benefiting others, \[Vimalakīrti\] transforms and benefits the devī, accomplishing the supramundane, inconceivable virtue—this is called the persons accomplished. Relying on the former \[virtue of\] self-benefit, he accomplishes the room inhabited as pure retribution, which is endowed with eight things never seen before—this is called the matters accomplished. These are all revealed by relying provisionally on Vimalakīrti, yet the principle applies universally to all. In the text there are three \[parts\]: first, the devī hears the exposition and manifests her body; second, from 'She then scattered celestial flowers upon the bodhisattvas' downward, relying on manifestation to reveal virtues; third, from 'At that time Vimalakīrti said to Śāriputra' downward, discerning the real to reveal virtues. Within the first section, 'At that time, in Vimalakīrti's room' indicates the place. 'There was a devī' lists the person. This is a spirit, universally called a deva, similar to the night devatās in the Avataṃsaka Sūtra. 'Seeing the great beings and hearing the Dharma expounded' indicates the cause of her manifestation. 'She then manifested her body' directly explains the manifestation of her body. Hearing the exposition, her mind rejoiced, which is why she manifested her body. Furthermore, because of the exposition this devī accomplished virtue; with virtue accomplished, function arose, and function responded to the inclinations of beings, which is why she manifested her body. Within the second \[part\], relying on manifestation to reveal virtues, the central intention is twofold: first, to reveal the virtues of the devī; second, to display that Vimalakīrti's room possesses eight things never seen before. Following the text to investigate them, there are eight doctrinal meanings: first, clarifying that the bodhisattvas do not cling to the flowers; second, from 'Śāriputra said: "Devī, how long have you dwelt in this room?"' downward, expounding liberation without departing from words; third, from 'Śāriputra said: "Is it no longer by abandoning lust, anger, and delusion..."' downward, attaining liberation without departing from the three poisons; fourth, from 'Śāriputra said: "Excellent!"' downward, clarifying that there is no attainment and no realization; fifth, from 'Śāriputra asked: "Among the three vehicles, which do you seek?"' downward, clarifying what she seeks; sixth, from 'Śāriputra said: "Why do you not transform your female body?"' downward, clarifying that there is nothing to transform; seventh, from 'Śāriputra asked: "When you die here, where will you be reborn?"' downward, clarifying that there is no birth; eighth, from 'Śāriputra asked: "How long before you attain sambodhi?"' downward, clarifying that there is nothing to attain. Within these eight, there is an analysis through two gates: first, the gate of eliminating characteristics, where there is neither attainment nor departure; second, the gate of revealing the real, where there is real attainment and real departure. Within the gate of eliminating characteristics, \[the eight points\] correspond to four: first, clarifying non-departure; second, clarifying non-attainment; third, clarifying non-abandonment; fourth, clarifying non-grasping. Among the eight, the first three clarify non-departure; the next one clarifies non-attainment; the next two clarify non-abandonment; the final two clarify non-grasping. What is the meaning of this? The first three sections clarify that the bodhisattvas know that characteristics are identical to suchness, and their three types of action have no departure: the first, bodily karma, does not depart from the five sensory dusts; the second, vocal karma, does not depart from words; the third, mental karma, does not depart from the three poisons. The next section clarifies that the bodhisattvas know that suchness transcends characteristics, having neither attainment nor realization: since there is no mind outside suchness, there is no one who can attain, and since there is no characteristic of suchness outside the mind to be grasped, there is nothing realized. The next two sections further clarify that the bodhisattvas know that characteristics are identical to suchness, so that body and mind have no abandonment: within these, the first section clarifies that the inner mind does not abandon the three vehicles; the latter clarifies that the bodily retribution does not abandon the female form. The final two sections further clarify that the bodhisattvas know that suchness transcends characteristics, having neither birth nor grasping: within these, the first section clarifies that the body is equal and has no birth to be grasped; the latter section clarifies that the inner mind is equal and has no fruit to be grasped. Such is the elimination of characteristics. Within the gate of revealing the real, \[the eight points\] correspond to six, which doctrinally form three pairs. As for these six: the first section, provisionally contrasted with the śrāvakas, clarifies true remedy, dwelling in the dust without defilement. Next are two sections, provisionally contrasted with the śrāvakas, clarifying true liberation, being amidst defilement without bondage. These two form one pair. Next is one section clarifying true virtue, taking non-realization as realization. Next is one section clarifying true vows, seeking the three vehicles equally. These two form one pair. Next are two sections clarifying the true body, having nothing to abandon in the present and nothing to be born into in the future. The very last section clarifies the true mind, taking non-attainment as attainment. These two form one pair. Within the first section, the text has six divisions: first, the devī, wishing to admonish the difference between the mental actions of the bodhisattvas and the śrāvakas, universally scatters flowers; second, from 'When the flowers reached...' downward, clarifying that because the minds of the bodhisattvas and the śrāvakas differ, the arrival of the flowers differs: because the bodhisattvas have achieved a mind free of characteristics, when the flowers reach them, they fall off; because the śrāvaka disciples have not yet eliminated grasping at characteristics, when the flowers reach them, they do not drop; third, from 'All the disciples, using their supernatural powers, tried to remove them...' downward, clarifying that the śrāvakas were ashamed that the flowers uniquely stuck to them, so they used supernatural powers to expel them but could not remove them; fourth, from 'At that time the devī asked Śāriputra...' downward, the devī asks about their intention in removing the flowers; fifth, Śāriputra replies that floral adornments are not requisites for one who has left home and are considered unbefitting the Dharma; sixth, from 'The devī said...' downward, the devī responds to his answer by reprimanding him with the principle and teaching. Therein, she first reprimands him, and from 'If one who has left home in the Buddha's Dharma...' downward, instructs him with the principle and teaching. Within the preceding reprimand, 'Do not say that these flowers are unbefitting the Dharma' directly reprimands him in response to his answer. From 'Why?' downward is the explanation, first questioning and then explaining: the flowers have no discrimination, clarifying that the fault does not lie in the object. 'It is only that the benevolent one himself generated discriminatory notions' places the fault back on the person. In the subsequent instruction, there are six phrases forming three pairs, all of which first negate the Hīnayāna and then reveal the Mahāyāna. Among the three, the first pair distinguishes according to practice, the second according to the mind, and the third according to defilement. In the first: 'If one who has left home in the Buddha's Dharma has any discrimination, that is unbefitting the Dharma'—this negates the Hīnayāna. 'If one has no discrimination, that is befitting the Dharma,' and so forth—this reveals the Mahāyāna. That having no discrimination is befitting the Dharma generally establishes the principle. From 'Look at the bodhisattvas, to whom the flowers do not adhere' downward, it reveals virtue with respect to the Mahāyāna. This is the first pair. 'Just as when a person is afraid, non-human beings get their chance, so too, because the disciples fear birth and death, form, sound, smell, taste, and touch get their chance'—this again negates the Hīnayāna. 'For those who have already abandoned fear, all the five desires can do nothing'—this again reveals the Mahāyāna. This is the second pair. 'The residual habituations of defilements are not yet exhausted, and therefore the flowers adhere to your bodies'—this again negates the Hīnayāna. 'For those whose residual habituations of defilements are exhausted, the flowers do not adhere'—this again reveals the Mahāyāna. These three pairs in three turns negate the Hīnayāna to make people weary of and abandon it, and in three turns reveal the Mahāyāna to make people aspire to and seek it. > — English (machine translation) (machine translation) - [Previous: 3.44](https://indike.org/pramana/in.bauddha.taisho.1776.3.44) - [Next: 3.46](https://indike.org/pramana/in.bauddha.taisho.1776.3.46) - [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.3.45) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.6.213) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.92) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.45](https://indike.org/pramana/in.bauddha.taisho.1776.3.45) · Pramāṇa