[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) › 3.60 # 維摩義記 3.60 維摩義記 3.60 - **Language:** Classical Chinese ### [3.60](https://indike.org/pramana/in.bauddha.taisho.1776.3.60) 「又問云何行於非道」，重問起發。下對廣辨，文別有四：一、起凡夫行；二、從「示入聲聞」已下，起二乘行；三、「示入貧」下，隨生死行；四、「現涅槃」下，入涅槃行。四中前二凡聖相對，後二生死涅槃相對。初中有二：一、現凡夫集生死行。二、「示行慳」下，現起凡夫障道之行。集生死中，明其現起煩惱業苦。「行五無間而無惱恚」，現起業因。殺父、殺母、殺羅漢、破和合僧、出佛身血，是其五也。此五業重，受苦相續，因從果稱，故曰無間。凡夫五逆瞋惱心起，菩薩不爾故無惱恚。至地獄等。示受苦果。至于地獄餓鬼畜生。是三塗難。「至于地獄無罪垢」者，地獄實從罪業所招，菩薩化受故無罪垢。「至于畜生無有無明憍慢等」者，如《涅槃》說：貪瞋癡慢多生地獄，從地獄出受諸畜身。菩薩不爾，雖現受之而無煩惱，故無無明憍慢等過。「至于餓鬼而具德」者，餓鬼多由慳貪所致。菩薩不爾，雖現處之而多福善，名具功德。「行色無色不為勝」者，是上二界長壽天難，欲界人天非難不論。欝單雖難，文略不舉。「示行貪」等，現起煩惱，三毒可知。下起凡夫障道行中，初起凡夫損己之行。「示入魔」下，明起凡夫惱他之行。損己行中初示慳等明無正行，下示諂等無行方便。前中初言「示行慳貪」，現起檀障。「而捨內外不惜身命」，則實能施。身內、財外。「示行毀禁」，現起戒障。「而安淨戒小罪大懼」，明實堅持。「示行瞋恚」，現起忍障。「而常慈忍」，明實柔軟。「示行懈怠」，起精進障。「勤修功德。明實策勤。示行亂意。明起禪障。而常念定」，明實安靜。「示行愚癡」，現起慧障。「而通世間出世間慧」，明實博知。善達五明名通世間，覺了真諦名通出世。下彰諂慢妨求正法，是故名為無行方便。於中三句。「示行諂偽」，現有卑下。形曲名諂，心虛曰偽。「而善方便隨諸經義」，明實巧直。而善方便，翻前諂也，巧便隨物故非曲諂。隨諸經義，翻前偽也，心依法義故無虛偽。「示行憍慢」，現起慢高。「而於眾生猶如橋梁」，內實卑濡荷負一切，故於眾生猶如橋梁。「示行諸惱」，現起染過。除諂除慢起餘煩惱。「而心常淨」，明實不染。上來明起損己之行。「示入於魔」，起惱他行。「順佛智慧」，明實善益。正法教人名順佛慧。上來第一明起凡行。自下第二起二乘行。「示入聲聞」，現同小乘。「而為眾生說未聞法」，實有大解。「示入辟支」，現同中乘。「而成大悲教化眾生」，實有大心。自下第三隨生死行。於中十句，前之九句現在所為，末後一句未來所作。就前九，初之五句在苦無惱，後之四句處染不污。就前五中，「示入貧窮」，現有所乏。「而有寶手功德無盡」，內實豐盈如轉輪王主藏之臣。寶從手出名為寶手，此句依果。下四正報。「示入形殘」，現有缺漏。「而具相好以自莊嚴」，寶報殊美。「示入下賤」，現處卑劣。「而生佛種具諸功德」，稟藉尊高。「示入羸醜」，現居衰漏。「而得那羅眾生樂見」，色身堅妙。得那羅延，色身堅也。那羅胡語，此云堅牢。眾生樂見，色身妙也。「示入老病」，現有衰退。「永斷病根超越死畏」，法身康盛。上來五句在苦無惱。自下四句處染不污，初二無愛、次一無癡、後一無見。就前二中，「示有資生」，現居豐逸。「恒觀無常實無所貪」，內除保愛。「示有妻妾」，現處塵染。「而常遠離五欲淤」，內心恒淨。此明離愛。「現於訥鈍」，外示愚拙。「而成辨才總持無失」，內實明利。此明離癡。「示入邪濟」，現同外道。「而以正濟渡諸眾生」，心無異執。此明離見。上來九句現在所為，下二明其未來所作。「現入諸道」，六趣皆生。「而斷因緣」，實行常淨。上來第三隨生死行，自下第四入涅槃行。「現於涅槃」，應取小滅。「不斷生死」，常隨諸有。上來第一問答正辨。「文殊師利能如是行為通佛道」，總以結之。 > "He also asked, 'How does one practice on what is not the Path?'" This is a reiterated question to introduce \[the topic\]. Below, in response, there is an extensive analysis, divided into four sections: first, initiating the practices of ordinary beings; second, from "showing entry among śrāvakas" onward, initiating the practices of the two vehicles; third, from "showing entry into poverty" onward, conforming to the practices of birth-and-death; fourth, from "manifesting nirvāṇa" onward, entering the practice of nirvāṇa. Among these four, the first two contrast the ordinary with the noble, while the latter two contrast birth-and-death with nirvāṇa. In the first section, there are two parts: first, manifesting the ordinary being's practices that accumulate birth-and-death; second, from "showing the practice of stinginess" onward, manifesting the ordinary being's practices that obstruct the Path. Regarding the accumulation of birth-and-death, it clarifies his manifestation of afflictions, karmas, and sufferings. "Practicing the five inexpiable offenses yet without distress or anger" manifests the causes of karma. Killing one's father, killing one's mother, killing an arhat, causing schism in the Sangha, and shedding the blood of a Buddha's body—these are the five. Because these five karmas are grave, the suffering endured is uninterrupted (avīci); the cause takes its name from the fruit, hence it is called "inexpiable" (anantarya / uninterrupted). When ordinary beings commit the five rebellions, minds of anger and distress arise; a bodhisattva is not like this, hence he is "without distress or anger." Going to hell and so forth shows the enduring of the karmic fruits. Going to hell, hungry ghosts, and animals constitutes the difficulties of the three wretched realms. "Going to hell without sinful defilement": hell is in truth invoked by sinful karma; since the bodhisattva undergoes it by transformation, he is without sinful defilement. "Going to animals without ignorance or arrogance": as the Nirvāṇa \[Sūtra\] says, greed, anger, ignorance, and arrogance mostly cause rebirth in hell, and emerging from hell, one receives various animal bodies. The bodhisattva is not like this: though he manifests receiving them, he is free of afflictions, and thus without faults such as ignorance and arrogance. "Going to hungry ghosts yet endowed with virtues": hungry ghosts mostly result from stinginess and greed. The bodhisattva is not like this: though he manifests dwelling among them, he has abundant merits and virtues, which is called "endowed with virtues." "Practicing in the form and formless realms without taking them as superior": this refers to the difficulty of long-lived gods in the upper two realms; humans and devas of the desire realm are not difficulties and are not discussed. Although Uttarakuru is also a difficulty, the text abbreviates and does not mention it. "Showing the practice of greed" and so forth manifests the arising of afflictions; the three poisons can be understood. Below, within initiating the ordinary being's practices that obstruct the Path, first comes initiating the ordinary being's practices that harm oneself. From "showing entry among māras" onward, it clarifies initiating the ordinary being's practices that afflict others. Within the practices that harm oneself, first, showing stinginess and so forth clarifies the absence of correct practice; below, showing flattery and so forth clarifies the lack of upāya in practice. In the former, first it says "showing the practice of stinginess and greed," which manifests the arising of an obstacle to dāna. "Yet abandoning inner and outer without sparing body or life" shows that he is actually able to give. The body is inner, wealth is outer. "Showing the practice of breaking the precepts" manifests the arising of an obstacle to śīla. "Yet abiding in pure precepts, fearing great fault even in minor offenses" clarifies that he actually maintains them firmly. "Showing the practice of anger" manifests the arising of an obstacle to kṣānti. "Yet ever compassionate and patient" clarifies that he is actually gentle. "Showing the practice of indolence" manifests an obstacle to vīrya. "Diligently cultivating virtues" clarifies that he is actually zealous. "Showing the practice of mental distraction" clarifies the arising of an obstacle to dhyāna. "Yet ever mindful in concentration" clarifies that he is actually calm. "Showing the practice of foolishness" manifests the arising of an obstacle to prajñā. "Yet penetrating worldly and supramundane wisdom" clarifies that he is actually widely knowledgeable. Skillfully mastering the five sciences is called penetrating worldly \[wisdom\]; awakening to the ultimate truth is called penetrating supramundane \[wisdom\]. Below, it displays that flattery and arrogance hinder the seeking of the true Dharma, and therefore they are called "lacking upāya in practice." Within this are three clauses. "Showing the practice of flattery and deceit" manifests appearing lowly. Physical deviousness is called flattery, and mental emptiness is called deceit. "Yet skilled in upāya in accord with the meaning of the sūtras" clarifies that he is actually skillful and upright. "Skilled in upāya" reverses the preceding flattery: being skillful and adapting to things, he is not crooked or flattering. "In accord with the meaning of the sūtras" reverses the preceding deceit: with a mind relying on the Dharma's meaning, he has no emptiness or deceit. "Showing the practice of arrogance" manifests the arising of proud haughtiness. "Yet toward sentient beings being like a bridge" shows that internally he is truly humble and gentle, shouldering everyone; hence toward sentient beings he is like a bridge. "Showing the practice of various vexations" manifests the arising of defiled faults. Setting aside flattery and arrogance, he arouses the remaining afflictions. "Yet with mind ever pure" clarifies that he is actually undefiled. The above clarifies initiating practices that harm oneself. "Showing entry among māras" initiates practices that afflict others. "Following the Buddha's wisdom" clarifies that he is actually wholesome and beneficial. Teaching people with the true Dharma is called following the Buddha's wisdom. The above is the first part, clarifying the initiating of ordinary practices. Next is the second part, initiating the practices of the two vehicles. "Showing entry among śrāvakas" manifests being the same as the lesser vehicle. "Yet speaking unheard dharmas for sentient beings" shows that he actually possesses great understanding. "Showing entry among pratyekabuddhas" manifests being the same as the middling vehicle. "Yet achieving great compassion to instruct sentient beings" shows that he actually possesses a great mind. Next is the third part, conforming to the practices of birth-and-death. Within it are ten clauses: the first nine clauses are what he does in the present, while the final clause is what he performs in the future. Regarding the first nine: the first five clauses mean being in suffering without distress; the latter four clauses mean dwelling in defilement without being sullied. Within the first five: "showing entry into poverty" manifests having lack. "Yet having jewel-hands and inexhaustible merit" shows that internally he is truly affluent, like the wheel-turning king's minister of the treasury. Because jewels issue from his hands, he is called "jewel-handed"; this clause refers to dependent retribution (bhājana-vipāka). The following four are proper retribution (kāya-vipāka). "Showing entry into bodily deformity" manifests having defects. "Yet endowed with marks and signs to adorn himself" means his precious retribution is exceptionally beautiful. "Showing entry into lowliness" manifests dwelling in degradation. "Yet born into the Buddha lineage and endowed with virtues" means he relies upon what is noble and lofty. "Showing entry into emaciation and ugliness" manifests dwelling in frail defectiveness. "Yet attaining Nārāyaṇa\[-strength\] and pleasing for sentient beings to behold" refers to the physical body being firm and wondrous. Attaining Nārāyaṇa means the physical body is firm. "Nāra" is a foreign word, translated here as "firm and solid." "Pleasing for sentient beings to behold" means the physical body is wondrous. "Showing entry into old age and sickness" manifests having decline. "Forever cutting off the root of sickness and transcending the fear of death" refers to the dharmakāya being healthy and flourishing. The above five clauses mean being in suffering without distress. Next are four clauses meaning dwelling in defilement without being sullied: the first two are free of attachment, the next is free of ignorance, and the last is free of views. Within the first two: "showing possession of material goods" manifests dwelling in abundance and ease. "Ever contemplating impermanence, truly without greed" means internally removing clinging attachment. "Showing possession of wives and concubines" manifests dwelling amid worldly defilement. "Yet ever distancing himself from the mud of the five desires" means his inner mind is ever pure. This clarifies freedom from attachment. "Manifesting stammering and dullness" outwardly displays foolishness and clumsiness. "Yet achieving eloquence and retention without error" means he is internally sharp and brilliant. This clarifies freedom from ignorance. "Showing entry into heterodox crossings" manifests being the same as non-Buddhists. "Yet crossing over sentient beings via the correct crossing" means his mind has no deviant clingings. This clarifies freedom from views. The above nine clauses are what he does in the present; the next \[two\] clarify what he performs in the future. "Manifesting entry into all paths" means being born into all six destinies. "Yet cutting off their causes and conditions" means his actual practice is ever pure. The above is the third part, conforming to the practices of birth-and-death; next is the fourth part, the practice of entering nirvāṇa. "Manifesting nirvāṇa" means adaptively adopting the lesser extinction. "Without cutting off birth-and-death" means ever following all realms of existence. The above is the first part, the main analysis through questions and answers. "Mañjuśrī, being able to practice like this is penetrating the Buddha Path" concludes it all. > — English (machine translation) (machine translation) - [Previous: 3.59](https://indike.org/pramana/in.bauddha.taisho.1776.3.59) - [Next: 3.61](https://indike.org/pramana/in.bauddha.taisho.1776.3.61) - [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.3.60) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.175) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.60](https://indike.org/pramana/in.bauddha.taisho.1776.3.60) · Pramāṇa