[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) › 2.26 # 維摩經略疏 2.26 維摩經略疏 2.26 - **Language:** Classical Chinese ### [2.26](https://indike.org/pramana/in.bauddha.taisho.1778.2.26) 「爾時」下，二、明長者子獻蓋，為三：一先明表發之由、二如來合蓋現瑞、三大眾覩瑞歡喜。獻五百蓋合為一者，表因中慈迴向佛果成於無緣，即表圓報法身亦表依報淨國，正表此經以佛國因果為宗。而於蓋中現一切土，即表果地淨土現一切應土，即表此經力用也。又現十方諸佛說法者，表於應土必有應佛為化主也。大眾歡喜者，即聞不思議解脫。佛國機發必沾大利，預生喜也。故知現相密表發起此經由籍，故為別序。一、長者子為表發之由故獻蓋者，為三：一與同類俱往、二虔敬、三奉蓋。初文者「毘耶離」，具如前釋。城表涅槃。故《華嚴》云「白淨法為城，觀慧為牆壁，無上智樓閣，慚愧為深塹。三空解脫門，正念為防守，四道為正路，遊之出三界，建無上法幢，摧滅一切魔。」今明性淨涅槃如城，非長者亦非如來而共住此城。因故稱子、果故稱佛。性非因果而因果依性，義同城也。釋寶積如前。「與五百長者子」，事義可知。若表法門，或表五種種性善根，一種性有百，即是五百善根悉皆是因，故稱為子。「七寶蓋」者，表七覺調停生實相真解，名為七寶。歷法起慈名之為蓋。蓋以蓋覆為義，慈心覆陰一切眾生。「來詣佛所」者，因修歷別法緣之慈，今發無緣因慈、迴向無緣之果，圓覆一切也。二、虔敬者，「頭面禮足」，是申其敬儀。表於因智之上，接果智之下。三、奉蓋者，因有資果之義，故言供養。 > From "At that time" below: second, clarifying the elder's son presenting the canopies, which has three parts: first, clarifying the reason for manifesting this expression; second, the Tathāgata joining the canopies and displaying a miraculous sign; third, the great assembly beholding the miraculous sign and rejoicing. That the five hundred canopies presented were joined into one symbolizes that the compassion cultivated in the causal stage, dedicated toward the fruit of buddhahood, is consummated in unconditioned \[compassion\], which symbolizes the complete retribution dharmakāya and also the dependent retribution pure land; it directly symbolizes that this sūtra takes the causes and fruits of the buddha-land as its primary theme. That all lands appeared within the canopy symbolizes that the pure land of the fruition ground manifests all response lands; this symbolizes the dynamic function of this sūtra. Furthermore, manifesting the buddhas of the ten directions preaching the Dharma symbolizes that in a response land there must be a response buddha acting as the transformative master. That the great assembly rejoiced means that upon hearing of the inconceivable liberation, their capacities for the buddha-land having been activated, they were bound to receive great benefit, and rejoiced in advance. Hence we know that manifesting these marks secretly expressed and initiated the grounds of this sūtra, and therefore constitutes the specific preface. First, the elder's son presenting the canopies as the reason for manifesting this expression has three parts: 1. going together with his peers; 2. devout reverence; 3. offering the canopies. In the first passage, "Vaiśālī" is fully explained as before. The city symbolizes nirvāṇa. Thus the Avataṃsaka says: "Pure, white dharmas form the city; / Contemplative wisdom forms the walls; / The highest wisdom forms the towers; / Shame and conscience form the deep moat. / The three gates of liberation through emptiness, / Right mindfulness keeps guard over them; / The four paths are the proper road, / Traversing which one departs the three realms, / Erects the supreme Dharma banner, / And destroys all demons." Here it is clarified that naturally pure nirvāṇa is like a city; it is neither the elder nor the Tathāgata, yet both dwell together in this city. From the perspective of cause he is called "son"; from the perspective of fruition he is called "buddha." The nature is neither cause nor fruit, yet cause and fruit rely on the nature, whose meaning is identical to the city. The explanation of Ratnakūṭa is as before. "With five hundred sons of elders": the literal meaning is easy to understand. In terms of expressing the Dharma, it may symbolize the five kinds of gotra-lineage good roots; each lineage having a hundred makes five hundred good roots, all of which pertain to the cause, and hence they are called "sons." As for the "seven-jeweled canopies," they symbolize the seven factors of awakening harmonized to generate the true understanding of true reality, which are termed the "seven jewels." Compassion arising across diverse phenomena is termed a "canopy." A canopy takes covering as its meaning: a mind of compassion covers and shades all sentient beings. "Came to where the Buddha was": having previously cultivated compassion conditioned by distinct phenomena, they now bring forth causal compassion that is unconditioned and dedicate it to the unconditioned fruit, universally covering everything. Second, devout reverence: "bowed their heads and faces at his feet" expresses the etiquette of reverence. It symbolizes receiving from below the fruition wisdom atop the causal wisdom. Third, offering the canopies: the cause possesses the function of supporting the fruit, hence it is termed "making an offering." > — English (machine translation) (machine translation) - [Previous: 2.25](https://indike.org/pramana/in.bauddha.taisho.1778.2.25) - [Next: 2.27](https://indike.org/pramana/in.bauddha.taisho.1778.2.27) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1778.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.2.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.2.26](https://indike.org/pramana/in.bauddha.taisho.1778.2.26) · Pramāṇa