[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) › 4.86 # 維摩義記 4.86 維摩義記 4.86 - **Language:** Classical Chinese ### [4.86](https://indike.org/pramana/in.bauddha.taisho.1776.4.86) 自下第三引事證成，於中有三：一、正舉往事明財供養不及法供。二、「時王寶蓋豈異人」下，會通古今。三、「如是天帝當知此」下，結嘆勸學。初中有二：一、舉財供。二、「時王一子名月蓋」下，約對法供以顯不及。前財供中，初先辨列所供之佛。「時有輪王名寶蓋」下，彰能供人。「爾時寶蓋與眷屬」下，明供養事。所供佛中，「過去無量阿僧祇劫」，明時久近。「時世有佛號藥王」等，正列所供。藥王別號，如來等十是佛通稱。「世界大嚴，劫曰莊嚴」，辨其劫國。「壽二十劫」，明壽長短。劫有內外大小之別，內外之相已如上辨。飢饉、疾病及與刀兵，傷害眾生，名為內劫。水火及風壞滅世界，名為外劫。此二之中各有大小。內中小者，直爾飢劫、疾病、刀兵，當分名小。言其大者，從初飢劫至後刀兵，是中凡有六十四劫合為一劫，名之為大。何故定言六十四乎？兵劫最小，疫病七倍多於刀兵，飢饉七倍多於疫病，是故七飢有一疫病，七七飢劫方有七病。從初飢劫至後病劫五十六劫，於彼最後病劫之後，復經七飢方有兵劫，以此通前合說以為六十四矣。外劫之中亦有大小，直爾火劫風劫水劫名之為小。從初火劫至後風劫，是中亦有六十四劫合為一劫，名之為大。何故定言六十四者？義之似前。風劫最少，水劫七倍多於風劫，大劫七倍多於水劫，是故七火有一水劫，復經七火方一風劫，為是定言六十四矣。今言佛壽二十小劫，當應就彼內劫之中小劫為言。「其聲聞僧三十六億那由他」等，明眾多少。能供人中，「時有輪王」，舉其人也。「名曰寶蓋」，列其名諱。「七寶具足」，彰其所有。言七寶者，一輪寶、二是珠寶，此二非情。三是象寶、四是馬寶，此二畜生；五典藏臣，龍樹說云是夜叉神，與人交接。六主兵寶、七玉女寶，此三是人。此等相狀功能勢力，悉如經說，不可具辨。「主四天下」，明其所王。須彌四面大海之中有四洲渚，名四天下。東方有渚名弗婆提，形如滿月，人面像之。南方有渚名閻浮提，其形尖邪，人面像之。西方有渚名瞿耶尼，形如半月，人面像之。北方有渚名欝單越，其形正方，人面像之。此四天下，金輪聖王通皆鎮之；銀輪之王王三天下；銅輪之王王二天下，除東及北；鐵輪之王但王閻浮。為簡後三，故說寶蓋主四天下。「王有千子端正勇」等，彰其所生。下明供事，於中初明王自供養。「供藥王佛至滿五劫」下，教千子供養。王先勅告，後明諸子奉命供養。上來第一明財供養。自下第二約對法供以顯不及。於中有四：一、王子月蓋思己所為財供為勝，空天告之不及法供。二、月蓋聞已仰請法供，空天教問藥王如來。三、月蓋受教問藥王佛，如來為說。四、「王子月蓋從藥王佛聞如是」下，聞法獲益，修行法供。初中兩句：一、王子月蓋獨坐思惟，寧有供養殊過此者。二、「以神通」下，明以佛力，空天告之法供為勝。第二段中句亦有二：一、月蓋王子聞勝請問，何謂法供？二、空天教之問藥王佛，當為汝說。第三段中文亦有二一王子月蓋詣藥王請問法供。二如來為說之中，初言「法供養」，者牒其所請。下辨有二：一、出法體；二、「若聞如是等經」已下，約對前法以明供養。明法體中，文別有二：一、辨法體相；二、「能令眾生坐道場」下，顯其法能。前中有四：一明法深。二、「菩薩藏攝」，彰其法大。三、「陀羅尼印印之至不退轉」，明其法定。四、「成六度」下，彰其法勝，亦名義備。初中「諸佛所說深經」，總以標舉。顯示深義故曰深經。下別顯之。深有三種：一、難信深，難生決定；二、難受深，難領入心；三、難解深，難可悟入。初言「一切世間難信」，是初深也。言「難受」者，第二深也。「微妙」已下，是第三深。明經所說第一實義，出過世人四心分齊，故難解入。言「微妙」者，明其出過聞慧境界。言教麁事聞慧能得，深經所顯第一實義不同後麁，故曰微妙，微妙故聞慧不得。言「難見」者，明其出過思慧境界。易見之法思能得之，法性實義難可得見，故思不得。「清淨無染」，明其出過修慧境界。如來藏性妙出情妄，名淨無染。情緣不及，是故亦非修慧能得。「非但分別思惟能得」，明過報生識知境界。前聞思修是變易因，報生識知是變易果。以修無漏業因力故生便知法，是故名為報生識知。此知亦以妄心為體，性是攀緣分別之法，故說以為分別思惟。以分別故，彰於平等無分別法。然彼平等無分別法，滅觀方證，非但分別思惟能得。上來第一明其法深。自下第二明其法大。明前深法是其菩薩法藏所攝，不同小乘。自下第三明其法定，約行顯之。「陀羅尼」即舉其行也。即是外國語，此翻名持，持諸法故。論其體性，唯念與智。記法不妄是其念也，知法不失是其智也。持隨義別，廣多無量，要攝唯二：一者法持亦名聞持，持教不忘。二名義持，持義不失。隨所記持，如法不改，故說為印。下約顯法。菩薩以此陀羅尼印印證諸法，故曰「印之」。以法定故，一得不捨，故至不退。舉至不退，彰法定矣。此第三竟。自下第四明其法勝，亦名義備。於中初明修善之法，「離眾魔」下明治過法。前修善中初明自利，「入大慈悲」，彰其利他。前自利中，「成就六度」，明能起因。「善分別義」，嘆其教勝。能善分別行修之義，故成六度。「順菩提法」，明能趣果。辨果令求，名順菩提。「眾經之上」，嘆其教勝。善順菩提，故名為上。此起自利。「入大慈悲」，明起利他。入猶順也。善教菩薩化益眾生，名入慈悲。上來修善，下明治過。於中初言「離眾魔事及諸邪見」，明其離障。「離眾魔事」，除邪業也。「及諸邪見」，滅邪解也。下明攝治。「順因緣法」，明說世諦令人解也。言不乖法，故曰為順。說生死法因緣虛集，名順因緣。「無我生」等，明說真諦令人證也。「無我無生及無壽命」，明說生空。「空無相」等，明說法空。諸法無性名之為空，緣相亦無故云無相，無果可造故云無作，無因可為稱曰無起。凡欲滅邪，要須觀察十二緣法，上下多然，故約因緣以明攝治。此第四段明其義備。上來第一辨法體相。 > From here below is the third part, which adduces events to provide verification, in which there are three sections: First, directly citing past events to explain that material offerings do not equal Dharma offerings. Second, from "Was King Precious Parasol at that time someone else?" downward, harmonizing past and present. Third, from "Thus, Heavenly Sovereign, you should know this" downward, concluding with praise and encouraging practice. The first section has two parts: 1. Adducing material offerings. 2. From "At that time, one son of the king named Lunar Parasol" downward, contrasting them with Dharma offerings to reveal their inferiority. In the former part on material offerings, it first explains and lists the Buddha who was offered to. From "At that time there was a wheel-turning king named Precious Parasol" downward, it reveals the person capable of making offerings. From "At that time Precious Parasol and his retinue" downward, it explains the acts of making offerings. Regarding the Buddha who was offered to, "incalculable asaṃkhyeya kalpas in the past" explains the length of time. "At that time there was a Buddha in the world named King of Medicine," etc., directly lists the one offered to. "King of Medicine" is his distinct epithet; the ten \[epithets\] such as "Tathāgata" are common designations of buddhas. "The world was Great Adornment, and the kalpa was called Adorned" distinguishes his kalpa and land. "His lifespan was twenty kalpas" explains the length of his lifespan. Kalpas are distinguished into internal and external, major and minor; the characteristics of internal and external have already been distinguished above. Famine, pestilence, and warfare, which harm sentient beings, are called internal kalpas. Water, fire, and wind, which destroy worlds, are called external kalpas. Between these two, each has major and minor. Among the internal ones, minor ones refer simply to kalpas of famine, pestilence, and warfare, which are called minor according to their respective portions. Speaking of the major ones: from the initial kalpa of famine to the final one of warfare, within this there are sixty-four kalpas combined into one kalpa, which is called a major \[kalpa\]. Why is it definitely said to be sixty-four? The kalpa of warfare is the smallest; pestilence is seven times more frequent than warfare, and famine is seven times more frequent than pestilence. Therefore, for every seven famines there is one pestilence, and only after seven times seven famine-kalpas are there seven pestilences. From the initial famine-kalpa to the final pestilence-kalpa is fifty-six kalpas; after that final pestilence-kalpa, another seven famines elapse before there is a kalpa of warfare; adding this to what came before, they are combined and stated to be sixty-four. Among external kalpas there are also major and minor: simply a fire-kalpa, wind-kalpa, or water-kalpa is called minor. From the initial fire-kalpa to the final wind-kalpa, within this there are also sixty-four kalpas combined into one kalpa, which is called major. Why is it definitely said to be sixty-four? The meaning is similar to the preceding: the wind-kalpa is the rarest; water-kalpas are seven times more frequent than wind-kalpas, and \[fire\] kalpas are seven times more frequent than water-kalpas; therefore, for every seven fires there is one water-kalpa, and another seven fires must elapse before one wind-kalpa; for this reason it is definitely said to be sixty-four. Now, stating that the Buddha's lifespan was twenty small kalpas should be spoken with respect to the minor kalpas among those internal kalpas. "His community of śrāvakas numbered thirty-six billion nayutas," etc., explains the size of the assembly. Among the people capable of making offerings: "at that time there was a wheel-turning king" brings up the person. "Named Precious Parasol" lists his name. "Endowed with the seven treasures" reveals what he possessed. Regarding the seven treasures: the first is the wheel treasure and the second is the jewel treasure; these two are insentient. The third is the elephant treasure and the fourth is the horse treasure; these two are animals. The fifth is the treasury minister; Nāgārjuna says he is a yakṣa spirit who interacts with humans. The sixth is the military general treasure and the seventh is the jade maiden treasure; these three are human. The characteristics, functions, and powers of these are all as explained in the sūtras and cannot be fully differentiated here. "Ruling over the four continents" explains his domain of sovereignty. Within the great ocean on the four sides of Sumeru, there are four continents (dvīpa), called the four continents. In the east there is a continent named Pūrvavideha, shaped like a full moon, and human faces resemble it. In the south there is a continent named Jambudvīpa, whose shape is pointed and angled, and human faces resemble it. In the west there is a continent named Godānīya, shaped like a half moon, and human faces resemble it. In the north there is a continent named Uttarakuru, whose shape is a square, and human faces resemble it. As for these four continents: a gold-wheel-turning sacred king presides over all of them; a silver-wheel-turning king rules over three continents; a copper-wheel-turning king rules over two continents, excluding the east and the north; an iron-wheel-turning king rules over only Jambudvīpa. In order to distinguish him from the latter three, it is said that Precious Parasol ruled over the four continents. "The king had a thousand sons, upright and brave," etc., reveals his offspring. Below, it explains the acts of making offerings, within which it first explains the king's own offerings. From "offering to the King of Medicine Buddha until five kalpas were completed" downward, he instructs his thousand sons to make offerings. The king first gives the command, and afterwards it explains that the sons obeyed the command and made offerings. The above is the first part, explaining material offerings. From here below is the second part, which contrasts them with Dharma offerings to reveal their inferiority, in which there are four points: 1. Prince Lunar Parasol reflected on whether his own material offerings were supreme, and a deity in the sky told him they did not equal Dharma offerings. 2. Having heard this, Lunar Parasol respectfully inquired about Dharma offerings, and the deity in the sky instructed him to ask King of Medicine Tathāgata. 3. Lunar Parasol received the instruction and questioned King of Medicine Buddha, and the Tathāgata explained it for him. 4. From "Prince Lunar Parasol, having heard this from King of Medicine Buddha" downward, he gained benefit from hearing the Dharma and practiced the Dharma offering. In the first part there are two sentences: First, Prince Lunar Parasol sat alone and reflected whether there could be an offering superior to this. Second, from "Through supernatural power" downward, it explains that through the Buddha's power, a deity in the sky told him that Dharma offerings were supreme. In the second section there are also two sentences: First, Prince Lunar Parasol, hearing of its supremacy, inquired: What is meant by Dharma offering? Second, the deity in the sky instructed him to ask King of Medicine Buddha, who would explain it to him. In the third section the text also has two parts: 1. Prince Lunar Parasol went to King of Medicine to inquire about Dharma offerings. 2. Within the Tathāgata's explanation for him, the opening words "Dharma offering" restate his inquiry. Below, the analysis has two parts: 1. Disclosing the essential nature of the Dharma; 2. From "If one hears such sūtras as these" downward, explaining offerings in relation to the preceding Dharma. In explaining the essential nature of the Dharma, the text distinctly has two parts: 1. Distinguishing the characteristics of the essential nature of the Dharma; 2. From "capable of causing sentient beings to sit at the bodhimaṇḍa" downward, revealing the potency of the Dharma. Within the former there are four points: 1. Explaining the depth of the Dharma. 2. "Included in the bodhisattva piṭaka," revealing the greatness of the Dharma. 3. "Sealed with the dhāraṇī seal, leading to non-retrogression," explaining the certainty of the Dharma. 4. From "accomplishing the six perfections" downward, revealing the supremacy of the Dharma, also called the completeness of its meaning. In the first point, "the profound sūtras spoken by all buddhas" marks and raises \[the topic\] generally. Because they display profound meaning, they are called profound sūtras. Below, it distinguishes them in detail. Depth is of three kinds: 1. depth that is difficult to believe, in which it is difficult to give rise to certainty; 2. depth that is difficult to accept, which is difficult to assimilate into the mind; 3. depth that is difficult to understand, which is difficult to awaken to and enter. The opening words "difficult to believe for all the world" are the first depth. The words "difficult to accept" are the second depth. From "subtle" downward is the third depth. It explains that the foremost ultimate meaning spoken in the sūtras surpasses the domain of ordinary people's four minds, and therefore is difficult to understand and enter. The word "subtle" explains that it surpasses the realm of wisdom derived from hearing. Wisdom derived from hearing can attain coarse matters of verbal instruction; the foremost ultimate meaning revealed by the profound sūtras is not like the coarse matters that follow, hence it is called subtle, and because it is subtle, wisdom derived from hearing cannot attain it. The words "difficult to see" explain that it surpasses the realm of wisdom derived from thinking. What is easily seen can be attained by thinking; the real meaning of dharma-nature is difficult to see, hence thinking cannot attain it. "Pure and undefiled" explains that it surpasses the realm of wisdom derived from cultivation. The nature of the tathāgatagarbha subtly transcends emotional delusion, hence it is called pure and undefiled. The conditions of emotional attachment cannot reach it; therefore, it is also not something wisdom derived from cultivation can attain. "Not attainable merely through differentiation and conceptual thought" explains that it surpasses the realm of retributive consciousness and cognition. The preceding \[wisdoms of\] hearing, thinking, and cultivation are the causes of transformation, while retributive consciousness and cognition are the results of transformation. Because of the causal power of cultivating uncontaminated karma, one knows the Dharma upon birth, and therefore it is called retributive consciousness and cognition. This cognition also takes the deluded mind as its substance, and its nature is a dharma of object-directed differentiation; therefore, it is described as differentiation and conceptual thought. Because it differentiates, it points toward the equal and non-differentiating Dharma. Yet that equal and non-differentiating Dharma can only be realized through the contemplation of cessation; it cannot be attained merely through differentiation and conceptual thought. The above is the first point, explaining the depth of the Dharma. From here below is the second point, explaining the greatness of the Dharma. It explains that the preceding profound Dharma is subsumed within the bodhisattva dharma piṭaka, differing from the Hīnayāna. From here below is the third point, explaining the certainty of the Dharma, revealing it in terms of practice. "Dhāraṇī" directly adduces that practice. This is a foreign word, translated here as "retention" (chi), because it retains all dharmas. In discussing its essential substance, it is only mindfulness and wisdom. Remembering dharmas without forgetting is mindfulness; knowing dharmas without losing them is wisdom. Although retentions differ according to their aspects and are immeasurably extensive, in summary there are only two: first, retention of dharmas, also called retention of hearing, which retains the teachings without forgetting; second, retention of meaning, which retains the meanings without losing them. In accordance with what is remembered and retained, it does not alter from the Dharma, and is therefore described as a seal. Below, it reveals the Dharma with reference to this. Bodhisattvas certify all dharmas with this dhāraṇī seal, hence it is said to "seal them." Because the Dharma is fixed, once attained it is never abandoned, hence it "leads to non-retrogression." Adducing that it leads to non-retrogression reveals the certainty of the Dharma. This concludes the third point. From here below is the fourth point, explaining the supremacy of the Dharma, also called the completeness of its meaning. Therein, it first explains the dharmas of cultivating goodness; from "leaving behind all māra deeds" downward, it explains the dharmas of remedying faults. In the former cultivation of goodness, it first explains self-benefit; "entering great loving-kindness and compassion" reveals benefiting others. Within the former self-benefit, "accomplishing the six perfections" explains the ability to give rise to causes. "Skillfully differentiating the meanings" praises the supremacy of the teaching. Because it can skillfully differentiate the meanings of practice and cultivation, it accomplishes the six perfections. "In accord with the dharmas of bodhi" explains the ability to advance toward the fruit. Distinguishing the fruit to cause one to seek it is called being in accord with bodhi. "Foremost among all sūtras" praises the supremacy of the teaching. Because it skillfully accords with bodhi, it is called foremost. This gives rise to self-benefit. "Entering great loving-kindness and compassion" explains giving rise to benefiting others. "Entering" is like according with. Skillfully teaching bodhisattvas to transform and benefit sentient beings is called entering loving-kindness and compassion. The above concerns cultivating goodness; below concerns remedying faults. Therein, the opening words "leaving behind all māra deeds and all heterodox views" explain leaving behind obstacles. "Leaving behind all māra deeds" eliminates heterodox karma. "And all heterodox views" extinguishes heterodox understanding. Below, it explains subsumption and remedy. "In accord with the dharma of causes and conditions" explains that teaching conventional truth causes people to understand. Because the words do not contradict the Dharma, it is said to accord. Teaching that the dharmas of birth and death are falsely gathered together by causes and conditions is called according with causes and conditions. "No self, no arising," etc., explains that teaching ultimate truth causes people to realize it. "No self, no arising, and no lifespan" explains that it teaches the emptiness of persons. "Emptiness, signlessness," etc., explains that it teaches the emptiness of dharmas. Dharmas lacking intrinsic nature is called emptiness; the signs of conditions also being absent is called signlessness; having no fruit to create is called uncreated (apraṇihita); having no causes that can be acted upon is called unoriginated. Whenever one wishes to eliminate heterodoxies, one must observe the twelve links of dependent origination; this is generally the case from top to bottom, so subsumption and remedy are explained with reference to causes and conditions. This fourth section explains the completeness of its meaning. The above is the first part, distinguishing the characteristics of the essential nature of the Dharma. > — English (machine translation) (machine translation) - [Previous: 4.85](https://indike.org/pramana/in.bauddha.taisho.1776.4.85) - [Next: 4.87](https://indike.org/pramana/in.bauddha.taisho.1776.4.87) - [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.4.86) — English, machine translation ## Linked texts (4) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.10.37) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.507) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.3.87) — Classical Chinese - [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772.6.69) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.86](https://indike.org/pramana/in.bauddha.taisho.1776.4.86) · Pramāṇa