[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) › 4.87 # 維摩義記 4.87 維摩義記 4.87 - **Language:** Classical Chinese ### [4.87](https://indike.org/pramana/in.bauddha.taisho.1776.4.87) 自下第二彰其法能。於中麁分有三，細分有六。言麁三者，一者能令眾生坐乎道場成佛正覺；二「令眾生入佛法」下令人起行；三「背生死」下令人發心。細分六者，一令眾生坐於道場成佛正覺。二「諸天」下為人稱讚。三「能令生入佛法」下令人起行。四「諸佛賢聖所共稱」下為聖稱讚。五「背生死」下令人發心。六「十方三世諸佛所說」為佛稱說。此六段中，初二一對、次二一對、後二一對。就初段中，「能令眾生坐道場」者，此大乘法能令眾生成佛道也。辨義有三：一直論真。金剛三昧親生佛德名為道場，依之得果故名為坐。通則諸行能生佛德悉名道場，如上光嚴問疾中說。坐義如向。二唯就應。菩提樹下得佛道處名為道場，居中得果名之為坐。三、約應顯真。寄約應坐心顯真成，今此所論約應顯真。「而轉法」者，內證真道能為他說，舉為他說顯己得也。第二段中，「諸天龍神乾闥等所共嘆」者，為凡歎也，唯後應爾。第三段中，初能令人起自利行，「說眾菩薩所行道」下，起利他行。前自利中，「能令眾生入佛法藏」，入佛教法。「攝諸賢聖一切智慧入佛義海」，成就證行。亦可令生入法藏、入佛字義二種法藏。攝眾賢聖一切智慧，成就證教二種智慧。下利他中，文別有二：一、於法能說；二、「能救」下於人能益。前能說中，「說眾菩薩所行之道」，能說行法。「依於諸法實相之義明宣無常苦空無我」，能說理法。於人益中，初於一切毀禁眾生能為救濟，教令悔除，名為救矣；後於一切諸魔外道及貪著者能使怖畏。諸魔是其邪業眾生，外道及貪煩惱眾生。外道有見及貪有愛，皆使怖畏厭離斷除。此第三竟。第四段中，「諸佛賢聖所共稱嘆」，為聖嘆也，亦嘆其法。第五令人發心之中，「背生死苦」，令人生厭。「示涅槃樂」，使人生欣。第六段中，「十方三世諸佛說」者，明此經法能令眾生背生死苦、求涅槃故，諸佛共說。上來明法。 > From here below, the second \[part\] reveals the power of the Dharma. Within this, roughly divided, there are three \[aspects\]; finely divided, there are six. As for the rough three: first, it can cause sentient beings to sit in the seat of awakening (bodhimaṇḍa) and accomplish the Buddha's true awakening; second, from 'causing sentient beings to enter the Buddha Dharma' onwards, it causes people to give rise to practice; third, from 'turning their backs on birth-and-death' onwards, it causes people to give rise to the intention \[for awakening\]. As for the fine division into six: 1. It causes sentient beings to sit in the bodhimaṇḍa and accomplish the Buddha's true awakening. 2. From 'all devas...' onwards, it is praised by \[ordinary\] humans \[and gods\]. 3. From 'can cause sentient beings to enter the Buddha Dharma' onwards, it causes people to give rise to practice. 4. From 'what all buddhas, worthy ones, and sages praise together' onwards, it is praised by the sages. 5. From 'turning their backs on birth-and-death' onwards, it causes people to give rise to the intention \[for awakening\]. 6. 'What is taught by the buddhas of the ten directions and the three periods of time' means it is taught and praised by the buddhas. Among these six sections, the first two are a pair, the next two are a pair, and the last two are a pair. In the first section, 'can cause sentient beings to sit in the bodhimaṇḍa' means this Mahāyāna teaching can cause sentient beings to accomplish the Buddha path. In explaining the meaning, there are three \[interpretations\]: First, discussing directly in terms of the real. The vajra-like samādhi directly generates the Buddha's virtues, so it is called the bodhimaṇḍa; relying upon it one attains the fruit, hence it is called 'sitting.' Broadly speaking, then, all practices capable of generating the Buddha's virtues are called bodhimaṇḍas, as explained above in \[the chapter on\] Ratnavyūha's inquiring about the illness. The meaning of 'sitting' is as before. Second, solely in terms of the response \[aspect\]. The place beneath the Bodhi tree where the Buddha path is attained is called the bodhimaṇḍa; dwelling within it and attaining the fruit is called 'sitting.' Third, revealing the real by relying on the response. Drawing upon the response-sitting of the mind reveals the accomplishment of the real. What is discussed here reveals the real by relying on the response. 'And turn the Dharma \[wheel\]' means having inwardly realized the true path, one is able to explain it for others; mentioning explaining it for others reveals that one has attained it oneself. In the second section, 'what all devas, nāgas, spirits, gandharvas, and so forth praise together' means being praised by ordinary beings; only the subsequent response is like this. In the third section, first it can cause people to give rise to practice that benefits oneself; from 'expounding the path traversed by the bodhisattvas' onwards, it gives rise to practice that benefits others. In the earlier \[discussion of\] self-benefit, 'can cause sentient beings to enter the storehouse of the Buddha Dharma' means entering the Buddha's teaching Dharma. 'Gathering all the wisdom of the worthy ones and sages and entering the ocean of the Buddha's meaning' means accomplishing the practice of realization. It can also be that it causes beings to enter two kinds of Dharma storehouses: entering the storehouse of Dharma and entering the storehouse of the Buddha's written words and meanings. Gathering all the wisdom of the worthy ones and sages accomplishes the two kinds of wisdom: realization and teaching. Below, under benefiting others, the text divides into two: 1. Being able to explain regarding the Dharma; 2. from 'can rescue' onwards, being able to benefit regarding persons. In the former, being able to explain, 'expounding the path traversed by the bodhisattvas' means being able to explain the Dharma of practice. 'Relying upon the meaning of the true nature of all dharmas, clearly declaring impermanence, suffering, emptiness, and non-self' means being able to explain the Dharma of principle. In benefiting persons, first, regarding all sentient beings who have violated the precepts, it can provide rescue for them, teaching them to repent and eliminate \[their faults\], which is called 'rescue'; later, regarding all māras, non-Buddhists, and those attached to greed, it can make them feel fear. The māras are sentient beings of wrong karma; the non-Buddhists and those with greed are sentient beings of afflictions. Non-Buddhists have views and the greedy have craving; it causes all of them to feel fear, develop disgust, and abandon them. This concludes the third. In the fourth section, 'what all buddhas, worthy ones, and sages praise together' means being praised by the sages; it also praises that Dharma. In the fifth, causing people to give rise to the intention \[for awakening\], 'turning their backs on the suffering of birth-and-death' causes people to generate disgust. 'Showing the bliss of nirvāṇa' causes people to generate delight. In the sixth section, 'what is taught by the buddhas of the ten directions and the three periods of time' clarifies that because this sūtra-dharma can cause sentient beings to turn their backs on the suffering of birth-and-death and seek nirvāṇa, it is taught in common by all buddhas. The above clarifies the Dharma. > — English (machine translation) (machine translation) - [Previous: 4.86](https://indike.org/pramana/in.bauddha.taisho.1776.4.86) - [Next: 4.88](https://indike.org/pramana/in.bauddha.taisho.1776.4.88) - [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.4.87) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.87](https://indike.org/pramana/in.bauddha.taisho.1776.4.87) · Pramāṇa