[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 1.107 # 維摩經略疏 1.107 維摩經略疏 1.107 - **Language:** Classical Chinese ### [1.107](https://indike.org/pramana/in.bauddha.taisho.1778.1.107) 「諸佛威神」二句，二釋歎也，亦傍得成化他。此正明佛加。《金剛論》云「於菩薩身，佛與功德智慧之力，故名加也。」今明解行因圓，正由諸佛威神建立，智慧加解大智得成，功德加行本行得成。內因雖是菩薩自修，外緣必假諸佛冥護。譬如種子，內雖自有可生之因，外無地土日光風雨等緣，豈得成實？菩薩亦爾，雖有慈悲智慧精進禪定自行化他之因，若不假諸佛慈悲地、智慧光、神通風、說法雨，自行化他之因豈得圓也？如大鵬影覆，子得生長。故《華嚴》云「八地欲沈空，佛加獎勸，方得發起。」若約觀心，修三觀時必須懺悔、請十方佛。若心志者，佛即加護，自然行成。世有邪見學禪之人，但信有心佛，不信諸佛威神所加。此正釋前傍成。後化他者，若加化他，如《華嚴》明，法慧菩薩說十住，諸佛放光加方乃得說，乃至金剛藏說十地亦如是。此即成後，為護法城。若約觀心，三觀既成，若欲利物，必須懺悔、請十方佛威神建立。有感蒙加，隨所利生如風靡草。「為護法城」下，二略歎化他德，為三：一歎化他心、二歎功成、三釋歎。初二句歎化他心者，佛法如城，能為行人防非擬敵，故名為城。若護佛法，即是護城。又解陰入界法，此法即空，即空之理名涅槃城。眾生是王，而種性具足恒沙佛法，如城中人物。故文云「一切眾生即大涅槃即菩提相」，但此妙理外為天魔外道之所破壞、內為通別見思所侵。菩薩為護眾生本有涅槃之城，不令妄起諸愛見也。「受持正法」者，即是四教之正法也。菩薩從十方佛聞此教法，得陀羅尼總持無忘，名為受持。將用此法降魔制外，及破眾生內外愛見諸煩惱賊，護涅槃城，令諸眾生法王種性皆得安穩，恒沙佛法不致散失，名護法城受持正法。約觀心者，假空空假護小涅槃，假中中假護大涅槃。 > The two lines "the spiritual powers of all buddhas" are, secondly, the explanation of the praise, which also tangentially accomplishes \[the praise of\] converting others. This directly clarifies the buddhas' empowerment. The Vajracchedikā Commentary says: "To the bodhisattva's body, the buddhas impart the power of merit and wisdom, hence it is called empowerment." Here it clarifies that the fulfillment of the causes of understanding and practice is precisely due to the establishment by the spiritual powers of all buddhas: wisdom empowers understanding so that great wisdom is perfected; merit empowers practice so that original practice is perfected. Although the internal cause is the bodhisattva's own cultivation, the external conditions must rely on the unseen protection of all buddhas. For instance, with a seed, although it inherently possesses the cause to sprout within, without external conditions such as earth, sunlight, wind, and rain, how could it bear fruit? The bodhisattva is also like this: although possessing the causes for self-cultivation and converting others—compassion, wisdom, vigor, and dhyāna—without the earth of all buddhas' compassion, the light of their wisdom, the wind of their supernatural powers, and the rain of their Dharma preaching, how could the causes for self-cultivation and converting others be perfected? Just as under the covering shadow of the great garuḍa, its young can grow. Thus the Avataṃsaka says: "When at the eighth bhūmi one is about to sink into emptiness, the buddhas empower with encouragement and exhortation, and only then is one able to arouse \[practice\]." In terms of the contemplation of mind: when cultivating the threefold contemplation, one must repent and entreat the buddhas of the ten directions. If one's mental resolve is sincere, the buddhas will empower and protect, and practice will naturally be perfected. There are people in the world with wrong views who study Chan, who only believe in the buddha within the mind and do not believe in the empowerment by the spiritual powers of all buddhas. This directly explains the previous and tangentially accomplishes the latter. As for the latter, converting others: if empowering the conversion of others, it is as explained in the Avataṃsaka, where Bodhisattva Dharmamati expounds the ten abodements only after all buddhas emit light to empower him, and so forth up to Vajragarbha expounding the ten bhūmis, which is also like this. This accomplishes what follows: "for the sake of protecting the citadel of Dharma." In terms of the contemplation of mind: once the threefold contemplation is perfected, if one wishes to benefit beings, one must repent and entreat the establishment by the spiritual powers of the buddhas of the ten directions. When there is a response and one receives empowerment, wherever one benefits sentient beings, it will be like the wind bending the grass. From "for the sake of protecting the citadel of Dharma" onward is, secondly, the brief praise of the virtue of converting others, divided into three: first, praising the mind that converts others; second, praising the completion of the work; and third, explaining the praise. The first two lines, praising the mind that converts others: the Buddha's Dharma is like a citadel, able to guard against wrongs and withstand enemies for the practitioner, hence called a citadel. If one protects the Buddha's Dharma, that is protecting the citadel. Furthermore, understanding the phenomena of the aggregates, sense fields, and realms: these phenomena are precisely empty, and the principle of being precisely empty is called the citadel of nirvāṇa. Sentient beings are the king, and their lineage inherently possesses Buddha-dharmas as numerous as the sands of the Ganges, like the people inside the citadel. Hence the text says: "All sentient beings are themselves the mark of great nirvāṇa and bodhi." Yet this sublime principle is externally destroyed by heavenly Māras and non-Buddhists, and internally invaded by the shared and distinct views and thoughts. The bodhisattva, in order to protect sentient beings' inherently existing citadel of nirvāṇa, does not allow them to delusionally give rise to various attachments and views. "Upholding the true Dharma" means the true Dharma of the four teachings. The bodhisattva hears these teachings from the buddhas of the ten directions and attains dhāraṇī, retaining all without forgetting, which is called "upholding." Using this Dharma to subdue Māras, control outsiders, and destroy sentient beings' internal and external afflictive thieves of attachment and views, they protect the citadel of nirvāṇa, enabling the lineage of the Dharma King of all sentient beings to be at peace, and the Buddha-dharmas as numerous as the sands of the Ganges not to be scattered and lost; hence it is called "protecting the citadel of Dharma and upholding the true Dharma." In terms of the contemplation of mind: provisional-emptiness and empty-provisionality protect the lesser nirvāṇa; provisional-middle and middle-provisionality protect the great nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 1.106](https://indike.org/pramana/in.bauddha.taisho.1778.1.106) - [Next: 1.108](https://indike.org/pramana/in.bauddha.taisho.1778.1.108) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1778.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.1.107) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.1.107](https://indike.org/pramana/in.bauddha.taisho.1778.1.107) · Pramāṇa