[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) › 4.37 # 維摩義記 4.37 維摩義記 4.37 - **Language:** Classical Chinese ### [4.37](https://indike.org/pramana/in.bauddha.taisho.1776.4.37) 文中有五：一、眾香菩薩覩化致問，彼佛具答。二、菩薩審問，維摩其人如何能作是化？彼佛具答。三、彼如來鉢盛香飯與化菩薩。四、眾香菩薩請欲來此，彼佛聽許。五、「時化菩薩既受鉢」下，化及彼眾承力至此。初中先問，彼佛酬答。問中初言「彼諸大士」，舉能問人。「見化菩薩」，彰其所覩。「歎未曾有」，嗟其高勝。下正為問。「今此上人從何所來」，問其所從。「娑婆世界為在何許」，問其方所。言「何名為樂少法者」，問其所為。彼國無小，所以問之。由化菩薩前請彼佛，欲於娑婆施作佛事，令樂小者得弘大道，故發斯問。「即問佛」者，請聖辨答。下佛答之。「佛告之曰」，總舉答辭。「下方度」等，隨問別答。於中初至「界名娑婆」，答上問中娑婆世界為在何許。娑婆，胡語，此翻名忍。《悲華經》釋：此土眾生忍受三毒及諸煩惱，土從人稱故名為忍。「佛號釋迦，於五濁世，為樂小眾生敷演道教」，答上問中云何樂小法者。彼佛所化五濁惡世樂小眾生，名樂小者。「彼有菩薩名維摩」下，答上問中今此上人從何所來，明此化人維摩遣來。先列維摩住不思議，辨其所得。「為菩薩說」，明其所作。「故遣化來」，彰其所遣。「稱揚我名并讚此土，令彼菩薩增益功德」，明遣所為，使此慕求，名增功德。自下第二彼諸菩薩審定維摩。「其人何如乃作是化」，問其人也。「德力無畏神足若斯」，問其德也。下佛答之。「佛言甚大」，嗟其人高，對其初問。「一切十方皆遣化往」，歎其化廣，對其後問。第三彼佛以眾香鉢盛滿香飯授化菩薩。文顯可知。自下第四眾香菩薩請佛來此，彼佛聽許。聽中先請，初列請人。「俱發聲」等，發言正請。「供養釋迦見維摩」等，彰請所為。下佛聽許。「可往」，聽去。下為誡約，先誡其身、後誡其心。身有二：一、教攝身香。「無令」已下，明教所為。彼見受染，名起惑著。二、教捨本形。「勿使」已下，明教所為。覩勝卑退，名自鄙恥。誡心中，「又汝於彼莫懷輕賤而作礙想」，正勸捨過。於人莫輕、於直莫礙、畏而不入，名為礙想。「所以」下釋，先徵、後解。「十方如空」，明土實淨。土等如空，非無如空。「又為化小不盡現淨」，明化現穢。亦可十方皆如虛空，明其性淨。佛為化小不盡現淨，明其報淨。彼土實淨，為化不現，故莫輕賤而作礙想。自下第五化及彼眾承力至此。「時化菩薩既受鉢飯」，所求遂心。「與九百萬」，所攝稱意。「俱承佛威及維摩力」，明來所依。於中分別，眾香菩薩承彼佛威，其化菩薩承維摩力，通則義有。「於彼世界忽然不現」，發之速也。「須臾之間至維摩舍」，所至疾也。由承聖力故彼不現，須臾至此。彼彰忽然，此云須臾，言左右耳。上來五段合為第二。 > In the text there are five parts: first, the bodhisattvas of Sarvagandhasugandhā see the emanation and raise a question, and that Buddha answers in full; second, the bodhisattvas inquire closely how Vimalakīrti as a person could produce such an emanation, and that Buddha answers in full; third, that Tathāgata fills a bowl with fragrant rice and gives it to the emanation bodhisattva; fourth, the bodhisattvas of Sarvagandhasugandhā request to come here, and that Buddha gives his permission; fifth, from "Then the emanation bodhisattva, having received the bowl" onward, the emanation and that assembly arrive here relying on divine power. In the first part, there is first the question, and that Buddha replies. In the question, first saying "those great beings" introduces those capable of questioning. "Saw the emanation bodhisattva" reveals what they beheld. "Praised it as unprecedented" expresses admiration for its exalted excellence. Below is the question proper. "From where has this superior person come?" asks about his origin. "Where is the Sahā world located?" asks about its direction and place. The words "What is meant by 'those who delight in a lesser Dharma'?" ask about their activity. In that land there is no Hīnayāna; hence they ask this. Because the emanation bodhisattva had previously requested from that Buddha, wishing to perform Buddha-work in the Sahā \[world\] and cause those who delight in the lesser to expand the Great Path, he therefore raised this question. "Directly asked the Buddha" means requesting the Sage to discern and reply. Below, the Buddha answers them. "The Buddha told them" generally introduces the words of reply. "Passing downward..." and so forth separately answer according to the questions. Therein, from the beginning up to "the realm is named Sahā" answers the question above about where the Sahā world is located. Sahā is a Central Asian word, here translated as "Endurance" (ren). The Karuṇāpuṇḍarīka Sūtra explains: the sentient beings of this land endure the three poisons and all defilements; the land takes its name from the people, and so is named Endurance. "The Buddha is named Śākyamuni; in the world of five defilements, he expounds the teaching of the Path for sentient beings who delight in the lesser" answers the question above about what is meant by those who delight in a lesser Dharma. Sentient beings in the evil world of the five defilements converted by that Buddha who delight in the lesser are called "those who delight in the lesser." From "There is a bodhisattva named Vimalakīrti" onward answers the question above about where this superior person has come from, explaining that this emanated person was sent by Vimalakīrti. First he lists Vimalakīrti's dwelling in the inconceivable, discerning what he has attained. "Preaches for the bodhisattvas" clarifies what he does. "Therefore sent an emanation to come" reveals what he sent. "Extolling my name and praising this land, causing those bodhisattvas to increase their merit" clarifies the purpose of sending him: to cause them to admire and seek it is called increasing merit. Next, the second part: those bodhisattvas inquire closely to determine about Vimalakīrti. "What kind of person is he that he could produce such an emanation?" asks about the person. "Whose virtue, power, fearlessness, and supernatural footing are like this?" asks about his virtues. Below, the Buddha answers them. "The Buddha said: 'Extremely great'" expresses admiration for the height of the person, responding to their first question. "Sends emanations to all the ten directions" praises the vastness of his emanations, responding to their subsequent question. Third: that Buddha fills a bowl of varied fragrances with fragrant rice and bestows it on the emanation bodhisattva. The text is clear and can be understood. Next, the fourth part: the bodhisattvas of Sarvagandhasugandhā request the Buddha to come here, and that Buddha gives his permission. Within the permission, there is first the request: first, listing those who request; "Together raised their voices..." and so forth utter the words of the request proper; "To make offerings to Śākyamuni and see Vimalakīrti..." and so forth reveal the purpose of the request. Below, the Buddha grants permission. "You may go" gives permission to go. Below are the admonitions: first admonishing their bodies, and next admonishing their minds. Regarding the body there are two: first, instructing them to restrain their bodily fragrance. From "Do not cause..." onward clarifies the purpose of the instruction: if those \[here\] see it and become tainted, that is called giving rise to delusion and attachment. Second, instructing them to abandon their original form. From "Do not cause..." onward clarifies the purpose of the instruction: beholding what is superior and retreating into inferiority is called self-deprecation and shame. In the admonition regarding the mind: "Furthermore, you must not harbor contempt toward them and form notions of impediment" directly exhorts them to abandon faults. Not being contemptuous toward people, not creating impediments regarding uprightness, and fearing so as not to enter are called notions of impediment. From "Wherefore?" onward explains it: first inquiring, then resolving. "The ten directions are like empty space" clarifies that the land is actually pure. The land and the rest are like empty space, not nonexistent like empty space. "Furthermore, in order to transform the lesser, he does not fully manifest purity" clarifies that for conversion he manifests impurity. It can also be: the ten directions being all like empty space clarifies its nature as pure; the Buddha, in order to convert the lesser, not fully manifesting purity clarifies the retribution as pure. That land is actually pure, but for conversion it is not manifested; therefore do not be contemptuous and form notions of impediment. Next, the fifth part: the emanation and that assembly arrive here relying on divine power. "Then the emanation bodhisattva, having received the bowl of rice" means what was sought was fulfilled. "Together with nine million" means what was gathered accorded with his intention. "Both relying on the Buddha's majesty and Vimalakīrti's power" clarifies what their coming depended upon. Distinguishing between them: the bodhisattvas of Sarvagandhasugandhā relied on that Buddha's majesty, while the emanation bodhisattva relied on Vimalakīrti's power; taken together, the meaning applies to both. "Suddenly disappeared from that world" indicates the swiftness of their departure. "In an instant arrived at Vimalakīrti's house" indicates the rapidness of their arrival. Relying on the Sage's power, they therefore disappeared there and arrived here in an instant. That \[phrase\] reveals "suddenly"; this says "in an instant"—these are simply two sides of the same coin. The five sections above together make up the second \[major division\]. > — English (machine translation) (machine translation) - [Previous: 4.36](https://indike.org/pramana/in.bauddha.taisho.1776.4.36) - [Next: 4.38](https://indike.org/pramana/in.bauddha.taisho.1776.4.38) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1776.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.4.37) — English, machine translation ## Linked texts (3) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.304) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.3.10) — Classical Chinese - [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772.6.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.37](https://indike.org/pramana/in.bauddha.taisho.1776.4.37) · Pramāṇa