[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) › 4.48 # 維摩義記 4.48 維摩義記 4.48 - **Language:** Classical Chinese ### [4.48](https://indike.org/pramana/in.bauddha.taisho.1776.4.48) 「菩薩行品」者，於此品中，因彼眾香菩薩請法，廣辨菩薩盡不盡行，因以標品，是故名為菩薩行品。從此已下，第三會說。於中頌以四門分別：一釋來意、二就維摩顯德分別、三就法分別、四科文辨釋。來意如何？釋有四義：一、維摩室中所辨之法，須佛述讚，傳希於後，故為此會。二、維摩所現不思議，菴羅未覩，化事未周，故興此會。三、香積之飯，菴羅未知，欲使同知，彼此共求，故須此會。四、眾香菩薩來為見佛土，上來未覩，今須往見請法還土，故集此會。來意如是。次維摩顯德。分別有二：一明維摩解脫之行。寄往見佛明因趣果，趣入如來實證法身，名解脫體。二彰維摩解脫之用。掌持大眾往詣菴羅，遠接妙喜安置此土，是不思議解脫用也。顯德如是，須辨其法。法謂因果。此品總明法身、淨土二種之因。〈阿閦品〉明其身淨土之果。 > Regarding the "Chapter on Bodhisattva Practice": in this chapter, occasioned by those Gandhakūṭa bodhisattvas requesting the Dharma, the exhausted and unexhausted practices of bodhisattvas are extensively distinguished, and the chapter is titled accordingly; hence it is called the "Chapter on Bodhisattva Practice." From here below is the teaching of the third assembly. Therein, it is distinguished through four gates in summary: first, explaining the reason for its occurrence; second, distinguishing it with respect to revealing Vimalakīrti's virtues; third, distinguishing it with respect to the Dharma; fourth, analyzing the text and explaining it. What is the reason for its occurrence? It is explained with four meanings: 1. The Dharma expounded in Vimalakīrti's room required the Buddha's recounting and praise to be transmitted and hoped for in posterity; hence this assembly was held. 2. The inconceivable manifestations displayed by Vimalakīrti had not been witnessed at the Āmrapālī grove, and the transformative work was not yet complete; hence this assembly was initiated. 3. The rice of Gandhakūṭa was not known at the Āmrapālī grove, and wishing to make it known to all so that both sides might seek it together, this assembly was required. 4. The bodhisattvas of Gandhakūṭa came to see the Buddha-land, but had not yet witnessed it up to this point; now they needed to go see it, request the Dharma, and return to their land; hence this assembly was convened. Such are the reasons for its occurrence. Next, revealing Vimalakīrti's virtues. The distinction has two parts: 1. Clarifying Vimalakīrti's practice of liberation. By relying on going to see the Buddha, cause and fruit are clarified; entering the Tathāgata's true realization of the dharmakāya is called the essence of liberation. 2. Revealing Vimalakīrti's function of liberation. Holding the great assembly in his palm and proceeding to the Āmrapālī grove, and from afar bringing Abhirati and placing it in this land, is the inconceivable function of liberation. Revealing virtues is as such; the Dharma must now be distinguished. Dharma refers to cause and fruit. This chapter generally clarifies the causes of both the dharmakāya and the pure land. The "Chapter on Akṣobhya" clarifies the fruits of that body and the pure land. > — English (machine translation) (machine translation) - [Previous: 4.47](https://indike.org/pramana/in.bauddha.taisho.1776.4.47) - [Next: 4.49](https://indike.org/pramana/in.bauddha.taisho.1776.4.49) - [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.4.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.48](https://indike.org/pramana/in.bauddha.taisho.1776.4.48) · Pramāṇa