[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) › 4.90 # 維摩義記 4.90 維摩義記 4.90 - **Language:** Classical Chinese ### [4.90](https://indike.org/pramana/in.bauddha.taisho.1776.4.90) 自下第四明其月蓋聞法獲益修行法供。「王子月蓋從藥王佛聞如是法得柔順忍」，聞法益也，此四地上。云何得知？五忍別分，地前伏忍；初二三地見是其信忍；四五六地是其順忍；七八九地是無生忍；十地及佛是寂滅忍。今言柔順，是彼第三忍所收，故四地上。「即解寶衣教具供」等，荷恩供養。「白佛」已後，修行法供。於中有三：一、自宣己心，彰己欲於如來滅後修行法供，請佛加護。二、如來為記。三、月蓋蒙記，正行法供。初中「白佛如來滅後我行法供」，自宣己心，守護正法，彰己所作，願以神力加哀建立，請佛加護冥助以力，名威神加哀怜助念。第二段中「佛知其念」，內心知也。「而記曰」等，口言記也。法能遮防，從喻名城。知必能護，所以記之。第三月蓋行法供中，文別有二：一、於佛現在，修行自德為法供養。二、「於佛滅」下，明佛滅後以經化他為法供養。前中初先聞佛授記，以信出家；次「修善法精進不久得五通」下，明其所得。得五神通，行用無礙。通菩薩道，行體自在。此二自德。「得陀羅尼」，意業成就。「無斷辨才」，口業成就。此二化德。就佛滅後行法供中，初明月蓋依法起說，「月蓋比丘以守護」下明說益人。前起說中，「於佛滅後」，起說時也。「以其所得神通總」等，起說德也。「滿十小劫」，彰說久近。「藥王如來所轉法輪舉所說法隨而分布」，正明說也。後益人中，「月蓋比丘守護法故勤行精進」，牒前起後。下正論益。初益菩薩，「即身化益百萬億人，於大菩提立不退轉」。後益二乘，「能令十四那由他人發二乘心」。後益凡夫，「無量眾生得生天上」。就引證中，上來第二正引往事明財供養不及法供。自下第二會通古今。明供多益悉得作佛，令人□學。文顯可知。 > From here below is the fourth \[section\], clarifying that Candrachatra heard the Dharma, attained benefit, and practiced the Dharma offering. "Prince Candrachatra, having heard such Dharma from King of Medicine Buddha, attained the patient acceptance of compliance" is the benefit of hearing the Dharma, which is above the fourth bhūmi. How is this known? The five patient acceptances are divided specifically: before the bhūmis is the patient acceptance of suppression; on the first, second, and third bhūmis, seeing is the patient acceptance of faith; the fourth, fifth, and sixth bhūmis are the patient acceptance of compliance; the seventh, eighth, and ninth bhūmis are the patient acceptance of the non-arising \[of dharmas\]; and the tenth bhūmi and the Buddha are the patient acceptance of quiescence. Now, stating "compliance" means it is subsumed under that third patient acceptance, and therefore is above the fourth bhūmi. "He immediately unfastened his jeweled garments and utensils of teaching to offer..." etc. is making offerings out of gratitude. From "addressed the Buddha" onward, he practiced the Dharma offering. Within this, there are three parts: First, he declared his own intention, showing his desire to practice the Dharma offering after the Tathāgata's parinirvāṇa, and prayed for the Buddha's empowerment. Second, the Tathāgata gave him a prophecy. Third, Candrachatra received the prophecy and properly carried out the Dharma offering. In the first part, "addressed the Buddha, 'After the Tathāgata's parinirvāṇa, I shall practice the Dharma offering'" declares his own intention; "protecting the true Dharma" shows what he would do; and "vowing that through your spiritual power you may compassionately establish \[me\]" prays for the Buddha's empowerment—to unseenly assist with power is called "empowering with majestic spiritual power and compassionately helping through mindfulness." In the second section, "the Buddha knew his thought" means knowing it in his mind; "and prophesied saying..." etc. is giving the prophecy in speech. The Dharma can ward off and defend, so it is named "citadel" by metaphor. Knowing that he would certainly be able to protect it, the Buddha therefore gave him the prophecy. In the third \[section\], Candrachatra's practicing the Dharma offering, the text has two parts: First, while the Buddha was still present, he cultivated his own virtues as a Dharma offering; second, from "after the Buddha's parinirvāṇa" downward, it clarifies that after the Buddha's parinirvāṇa he transformed others with the sūtras as a Dharma offering. In the first part, he first heard the Buddha's prophecy and left household life out of faith; next, from "cultivated wholesome dharmas with vigor and before long attained the five supernormal powers" downward, it clarifies what he attained. Attaining the five supernormal powers means unobstructed active function; penetrating the bodhisattva path means autonomy in the essence of practice: these two are his own virtues. "Attained dhāraṇī" is the fulfillment of bodily and mental karma; "unbroken eloquence" is the fulfillment of vocal karma: these two are his virtues for transforming others. In his practicing the Dharma offering after the Buddha's parinirvāṇa, it first clarifies that Candrachatra gave rise to teaching based on the Dharma; from "the monk Candrachatra, through protecting..." downward, it clarifies that his teaching benefited people. In the former, giving rise to teaching: "After the Buddha's parinirvāṇa" is the time of giving rise to teaching; "with the supernormal powers and dhāraṇīs he had attained..." etc. is the virtue of giving rise to teaching; "fully ten minor kalpas" shows the duration of his teaching; "he distributed accordingly all the dharmas spoken by King of Medicine Tathāgata as he turned the wheel of the Dharma" directly clarifies the teaching. In the latter, benefiting people: "Because the monk Candrachatra protected the Dharma, he strove with diligent vigor" repeats what came before to introduce what follows. Below, it directly discusses the benefits. First, benefiting bodhisattvas: "In that very life, he transformed and benefited one hundred trillion people, establishing them in non-retrogression toward great bodhi." Next, benefiting the two vehicles: "He was able to cause fourteen nayutas of people to arouse the aspiration for the two vehicles." Later, benefiting ordinary beings: "Immeasurable sentient beings attained birth in the heavens." In the citation of evidence, the above was the second \[major section\], directly citing past events to show that material offerings do not match the Dharma offering. From here below is the second \[part\], harmonizing past and present, clarifying that the offering brings abundant benefits and all will attain buddhahood, causing people to \[...\] learn. The text is clear and can be understood. > — English (machine translation) (machine translation) - [Previous: 4.89](https://indike.org/pramana/in.bauddha.taisho.1776.4.89) - [Next: 4.91](https://indike.org/pramana/in.bauddha.taisho.1776.4.91) - [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.4.90) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.10.143) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.529) — Classical Chinese - [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772.6.73) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.4.90](https://indike.org/pramana/in.bauddha.taisho.1776.4.90) · Pramāṇa