[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) › 3.67 # 維摩義記 3.67 維摩義記 3.67 - **Language:** Classical Chinese ### [3.67](https://indike.org/pramana/in.bauddha.taisho.1776.3.67) 自下第二、迦葉述讚。「爾時迦葉嘆言：善哉快說是語」，是讚語也。「誠如」下述。於中四對，皆初述前凡夫為種，後述向前小乘非種。四對何別？第一、明其煩惱眾生能為佛種，二乘不能；第二、明其惡業眾生能為佛種，二乘不能；三、雙結前二；四、雙釋前二。就初對中，「誠如所言，塵勞之疇為如來種」，述前凡夫能為佛種。煩惱坌污名之為塵，有能勞亂，說以為勞。疇謂疇輩，亦曰疇類。起煩惱者疇輩品類，名塵勞疇，此等實能為如來種。「我等今者不復堪任發菩提心」，呵毀二乘、成前文中小乘不能。第二對中、初言乃至「五無間罪猶能發意生於佛法」，述前凡夫能為佛種。越輕舉重，故曰乃至。五逆名義，如上所辨。言無間者，解有四義：一、趣報無間。造作逆罪，捨此身已直入阿鼻，前念人間後念已在，故曰無間。二、身形無間。阿鼻地獄縱廣正等八萬由旬，一人入中身亦遍滿，第二人入身亦遍滿，如是一切，故曰無間。三、壽命無間。餘地獄中數生數死，阿鼻不爾，一生其中壽命一劫，中無間絕，故曰無間。四、受苦無間。餘地獄中苦樂間雜，阿鼻不爾，受苦相續時無暫間，故曰無間。五逆之義具此四義，故曰無間。此業雖重，猶能發意生於佛法，如世王等。「而今我等永不能發」，呵毀二乘，成上文中聲聞非種。於中初法、次以喻顯。眼等名根，根壞名敗，根壞之人名「根敗士」。於色聲等不能昭曯，不為五塵之所資益，名「於五欲不能復利」。下合顯法。「如是聲聞諸結斷者」，合根敗士。「於佛法中」，合於五欲。「無所復益永不志願」，合不復利。第三結中言「是故」者，是塵勞疇為如來種，五無間罪生佛法故。「凡於佛法有其反復」，造惡違背還能趣求，名有反復，是前我等不復堪任發菩提心；聲聞結斷，於佛法中無所益故，聲聞無也。 > From this point, the second \[main section\] is Kāśyapa's concurrence and praise. "Then Kāśyapa exclaimed, 'Excellent, how splendidly spoken are these words!'"—these are words of praise. From "Truly as \[you have said\]" downward is his concurrence. Within this, there are four pairs, all of which first concur with the preceding \[statement that\] ordinary people are seeds, and then concur with the earlier \[statement that\] the Lesser Vehicle is not a seed. How do the four pairs differ? The first clarifies that sentient beings with afflictions can be seeds of Buddhahood, while those of the two vehicles cannot; the second clarifies that sentient beings of evil karma can be seeds of Buddhahood, while those of the two vehicles cannot; the third summarizes both of the preceding two; the fourth explains both of the preceding two. In the first pair, "Truly as you have said, the company of defilements are the seeds of the Tathāgata" concurs with the preceding \[point that\] ordinary people can be seeds of Buddhahood. Afflictions that soil and dirty are called 'dust' (defilement); having the ability to trouble and disturb, they are said to be 'toil' (vexation). 'Company' means companions, or also classes and categories. The classes and categories of those who give rise to afflictions are called the company of defilements; these are truly able to be the seeds of the Tathāgata. "We are now no longer capable of generating the bodhicitta" censures the two vehicles and corroborates the inability of the Lesser Vehicle stated in the preceding text. In the second pair, it first states, "even \[those with\] the five sins of immediate retribution are still able to generate the intention and give birth to the Buddha's teachings," concurring with the preceding \[point that\] ordinary people can be seeds of Buddhahood. Moving beyond the light to cite the heavy is why it says 'even'. The name and meaning of the five heinous deeds are as analyzed above. As for 'immediate' (avīci), there are four meanings in the explanation: first, immediacy of arriving at the retribution—having committed a heinous deed, after discarding this body one enters directly into Avīci; in the preceding thought-moment one was in the human realm and in the subsequent thought-moment one is already there, so it is called 'immediate'; second, immediacy of physical form—Avīci Hell is square and eighty thousand yojanas across; when one person enters it their body also completely fills it, and when a second person enters their body also completely fills it, and so on for all, so it is called 'immediate'; third, immediacy of lifespan—in the other hells one dies and is reborn repeatedly, but Avīci is not so; once born into it one's lifespan is one kalpa without any interruption, so it is called 'immediate'; fourth, immediacy of experiencing suffering—in other hells suffering and pleasure are intermingled, but Avīci is not so; the experience of suffering is continuous without a momentary break, so it is called 'immediate'. The meaning of the five heinous deeds possesses these four senses, and so is called 'immediate'. Though this karma is grave, they are still able to generate the intention and give birth to the Buddha's teachings, like King Ajātaśatru and others. "Yet we now are eternally incapable of generating it" censures the two vehicles and corroborates that śrāvakas are not seeds in the text above. In this, there is first the teaching of the dharma, and next it is revealed through a metaphor. The eyes and other senses are called the faculties; ruined faculties are called defective; a person whose faculties are ruined is called a "person of defective faculties." Being unable to illuminate forms, sounds, and so forth, and not being nourished or benefited by the five dusts, is called "no longer being able to benefit from the five desires." Below, the application reveals the dharma. "In this way, those śrāvakas whose fetters are severed" applies to the person of defective faculties. "In the Buddha's teachings" applies to the five desires. "Receive no further benefit and never aspire to it" applies to no longer being able to benefit. In the third summary, "therefore" means: because the company of defilements are the seeds of the Tathāgata, and \[those with\] the five sins of immediate retribution give birth to the Buddha's teachings. "Ordinary people have reciprocity with the Buddha's teachings"—committing evil and turning away, they are still able to turn back and seek; this is called having reciprocity. This is \[in contrast to\] the preceding "we are no longer capable of generating the bodhicitta"; because the fetters of śrāvakas are severed and they have no benefit in the Buddha's teachings, śrāvakas lack it. > — English (machine translation) (machine translation) - [Previous: 3.66](https://indike.org/pramana/in.bauddha.taisho.1776.3.66) - [Next: 3.68](https://indike.org/pramana/in.bauddha.taisho.1776.3.68) - [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.3.67) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.7.89) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.208) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.139) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.67](https://indike.org/pramana/in.bauddha.taisho.1776.3.67) · Pramāṇa