[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) › [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777) › 4.124 # 維摩經玄疏 4.124 維摩經玄疏 4.124 - **Language:** Classical Chinese ### [4.124](https://indike.org/pramana/in.bauddha.taisho.1777.4.124) 第二、次釋「所說」者，淨名是能說之人，所說是不思議解脫之法，故言所說。他釋「淨名說於佛法，不說自法。若說自法，則與佛抗行道法」，今解祇淨名自說其身所證性淨、無垢、方便三淨之法，此法雖不可說，以四悉檀赴緣而說；佛亦於不可說，用四悉檀赴緣說此三淨之法；淨名隨佛轉法輪，亦說三淨之法。淨名說三淨之法，即是說佛三淨之法，故此經云「觀身實相，觀佛亦然」。復次，淨名說自法，非但即是說佛法，亦即是說一切眾生法也，故下文云「眾生、賢聖、彌勒，一切法，一如無二如」也，《華嚴經》云「心佛及眾生，是三無差別」。今但說淨名法，即是說佛法，亦即說眾生法也。如下文三十二菩薩各說其所得法，以明入不二法門；例如五百比丘，各說身因；《華嚴經》善財入法界，見善知識，各說其所得法門。淨名說自法門，即是說於佛法，即是說眾生法。 > Second, next explaining "spoken": Vimalakīrti is the person capable of speaking, and what is spoken is the dharma of inconceivable liberation; therefore it says "spoken". Others explain: "Vimalakīrti speaks of the Buddha's dharma, not of his own dharma. If he spoke of his own dharma, he would be rivaling the Buddha in practicing the path and dharma." The present interpretation is simply that Vimalakīrti himself speaks of the dharmas of the three purities—purity of nature, immaculate purity, and purity of skillful means—realized in his own person. Although this dharma is ineffable, by means of the four siddhāntas he responds to conditions and speaks it. The Buddha also, within the ineffable, uses the four siddhāntas to respond to conditions and speak these dharmas of the three purities; Vimalakīrti, following the Buddha in turning the wheel of the Dharma, likewise speaks the dharmas of the three purities. That Vimalakīrti speaks the dharmas of the three purities is precisely speaking the Buddha's dharmas of the three purities; therefore this sūtra says: "Contemplating the true mark of the body, contemplating the Buddha is also like this." Furthermore, that Vimalakīrti speaks his own dharma is not only precisely speaking the Buddha's dharma, but is also precisely speaking the dharma of all sentient beings. Therefore the text below says: "Sentient beings, sages and worthies, and Maitreya, all dharmas are of a single suchness without a second suchness." The Huayan jing says: "The mind, the Buddha, and sentient beings—these three are without difference." Now, simply speaking Vimalakīrti's dharma is precisely speaking the Buddha's dharma, and also precisely speaking the dharma of sentient beings. As below, the thirty-two bodhisattvas each speak the dharma they have attained to illuminate entering the dharma-door of non-duality; just as the five hundred monks each spoke the cause of the body; and as in the Huayan jing, Sudhana entered the dharma realm, visited the good spiritual friends, and each spoke the dharma-door they had attained. Vimalakīrti speaking his own dharma-door is precisely speaking of the Buddha's dharma, and is precisely speaking the dharma of sentient beings. > — English (machine translation) (machine translation) - [Previous: 4.123](https://indike.org/pramana/in.bauddha.taisho.1777.4.123) - [Next: 4.125](https://indike.org/pramana/in.bauddha.taisho.1777.4.125) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1777.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1777~en-mt.4.124) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1777.4.124](https://indike.org/pramana/in.bauddha.taisho.1777.4.124) · Pramāṇa