[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) › 1.128 # 維摩經略疏 1.128 維摩經略疏 1.128 - **Language:** Classical Chinese ### [1.128](https://indike.org/pramana/in.bauddha.taisho.1778.1.128) 「已能」下，二廣歎化他，為二：一內具化他之法、二正明化他。初為三：一明內具、二明外具、三總釋內外。如《大論》云「內具智慧名為力，外用無怯名無畏。」若內智不明、外儀不具，處眾有畏，何能伏物？若內外備足，所化皆從。初明內具化他法者，即是已能隨順。隨順有三：一順佛、二順理、三順根緣。佛為眾生轉四法輪，菩薩隨轉，即順佛也。因緣生滅即空假中，順理而解、順解而說，名順理。根性雖多不出四種，赴機無謬，名順根緣。復次順解而說是順實智，順眾生說是順權智，順佛方便是順權實二智也。今言隨順，具此三義也。「轉不退法輪」者，四種四諦是輪體，用四悉檀為轉也。有四種不退：一、事不退法輪，轉生滅四諦。二、位不退，轉無生。三、行不退，轉無量。四、念不退，轉無作。若三藏但事者，以三藏教明不退位不取斷結，但言不生四惡道、不受女人身、不生邊地、諸根具足、得宿命智，具此五事名為跋致。通教初果已去齊羅漢位不退，七地行不退、八地念不退。別教以住行向對三不退，地證念不退，向但修耳。圓教者一心具三不退，初住法身不墮前位名位不退，具一切行名行不退，念念流入即念不退。約別相三觀者，以空假中對三不退。約三別判，此義猶疎。今約一心正觀中道名位不退，雙照二諦名行不退，自然流入名念不退。「善解法相知眾生根」者，善解法相是如法相解。知眾生根性名識病。善解四種四諦之藥、善知四種眾生之病，以此化他，無差機之失。十力中有是處非處力，即是如法相解。有知根力，即是知眾生根。皆是內力具足也。 > The passage from "already able to" onward is second, broadly praising the conversion of others, divided into two: first, internally possessing the Dharma for converting others; second, directly explaining the conversion of others. The first has three parts: first, explaining internal possession; second, explaining external possession; third, synthetically explaining internal and external. As the Dàzhìdù lùn says: "Possessing wisdom internally is called power; acting externally without trepidation is called fearlessness." If internal wisdom is not bright and external deportment is incomplete, one will feel fear when amidst an assembly; how could one subdue beings? If both internal and external are fully equipped, those to be converted will all comply. First, explaining the internal possession of the Dharma for converting others: this means "already able to accord with and comply." According and complying has three aspects: first, according with the buddhas; second, according with principle; third, according with faculties and conditions. The Buddha turns the four Dharma wheels for sentient beings; the bodhisattva turns them in succession, which is according with the buddhas. Arising and ceasing through cause and condition is identical to emptiness, the provisional, and the middle; understanding in accord with principle and speaking in accord with that understanding is called according with principle. Although the dispositions of faculties are manifold, they do not exceed four kinds; responding to capacities without error is called according with faculties and conditions. Furthermore, speaking in accord with understanding accords with real wisdom; speaking in accord with sentient beings accords with expedient wisdom; according with the Buddha's skillful means accords with both expedient and real wisdom. Now when it says "accord and comply," it fully possesses these three meanings. "Turning the non-retrogressing wheel of the Dharma": the four kinds of four truths are the substance of the wheel, and using the four siddhāntas is the turning. There are four kinds of non-retrogression: 1. The Dharma wheel of non-retrogression in affairs, turning the four truths of arising and ceasing. 2. Non-retrogression in stage, turning non-arising. 3. Non-retrogression in practice, turning the immeasurable. 4. Non-retrogression in mindfulness, turning non-action. If the Tripiṭaka has only \[non-retrogression in\] affairs, it is because the Tripiṭaka teaching explains the stage of non-retrogression without taking the severance of fetters \[as its criterion\]; it merely says that not being born into the four evil paths, not taking a female body, not being born in borderlands, possessing all faculties complete, and attaining knowledge of past lives—possessing these five matters is called being an \[avaivartika\]. In the common teaching, from the first fruit upward up to the level of arhat is non-retrogression in stage; the seventh stage is non-retrogression in practice; the eighth stage is non-retrogression in mindfulness. In the separate teaching, the abidances, practices, and dedications are correlated with the three non-retrogressions; the stages realize non-retrogression in mindfulness, while the dedications merely cultivate it. In the perfect teaching, a single mind fully possesses the three non-retrogressions: in the first abidance, the dharmakāya does not fall back to prior stages, which is called non-retrogression in stage; possessing all practices is called non-retrogression in practice; flowing into \[the sea of omniscience\] thought after thought is non-retrogression in mindfulness. In terms of the separate-aspect three contemplations, one correlates emptiness, the provisional, and the middle with the three non-retrogressions. Distinguishing them into three separate divisions leaves this meaning somewhat crude. Now, taking the direct contemplation of the Middle Way in a single mind as non-retrogression in stage, doubly illuminating the two truths as non-retrogression in practice, and naturally flowing into \[the sea of omniscience\] as non-retrogression in mindfulness. "Well understanding the marks of phenomena and knowing the faculties of sentient beings": well understanding the marks of phenomena means understanding them in accord with the marks of phenomena. Knowing the dispositions and faculties of sentient beings is called recognizing the sickness. Well understanding the medicine of the four kinds of four truths and well knowing the sicknesses of the four kinds of sentient beings, one converts others through this without the error of mismatched capacities. Among the ten powers, the power of knowing what is possible and impossible is understanding in accord with the marks of phenomena. The power of knowing faculties is knowing the faculties of sentient beings. These are all the complete possession of internal power. > — English (machine translation) (machine translation) - [Previous: 1.127](https://indike.org/pramana/in.bauddha.taisho.1778.1.127) - [Next: 1.129](https://indike.org/pramana/in.bauddha.taisho.1778.1.129) - [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.1.128) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.1.128](https://indike.org/pramana/in.bauddha.taisho.1778.1.128) · Pramāṇa