[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) › 2.3 # 維摩經略疏 2.3 維摩經略疏 2.3 - **Language:** Classical Chinese ### [2.3](https://indike.org/pramana/in.bauddha.taisho.1778.2.3) 「復有萬梵」下，三辨雜眾證成不謬。此中具有大小凡聖故名為雜。此有權實，實隨業生；若法身住二十五三昧、應迹受生，此謂權也。故上歎菩薩云「而生五道以現其身」，又下文云「眾生病則菩薩病」。此諸天等預座聞經者，今傍《大經》開為四句。彼云「於戒緩者不名為緩，於乘緩者乃名為緩。」解此多途，今取義便用通經文，但作四句：一戒乘俱急、二戒緩乘急、三戒急乘緩、四乘戒俱緩。若通論戒乘，一切善法一切觀行皆通乘戒。今別判者，三歸五戒、十善八齋、出家律儀，乃至定共，能防身口遮惡道果、得人天報，名之為戒。若聞經生解、若觀智推尋四諦十二緣生無生理，智能破惑運出三界，名之為乘。故《大品》云「有相之善不動不出，無相之善能動能出。」但戒有麁細、乘有大小，今為二別：一玄釋、二帖文。玄釋為七：一值佛不同、二信法根性、三大小根性、四頓漸根性、五應迹同凡、六觀心、七化他。一、戒乘緩急值佛不同者，正釋前四句：一、戒乘俱急。戒急受人天報，乘急見佛得道，即此經天人來會是也。二、戒緩乘急。戒緩生三惡趣，乘急值佛得道，今龍神等皆來聽法者是也。乃至說方等陀羅尼時，婆藪從地獄出，將諸罪人共來聽法，又諸餓鬼亦來聽法；說大經時，諸鬼神等悉皆來集；又說大品時，佛放光照地獄，捨報生六欲天，來下聽法，皆是往昔戒緩乘急。 > From “There were also ten thousand Brahmā \[kings\]” onward, this is the third \[part\], distinguishing the mixed assembly to bear witness to the absence of error. > Because both the great and the small, the ordinary and the noble are fully present here, it is called “mixed.” Here there are provisional and real: the real are born according to their karma; if the dharmakāya abides in the twenty-five samādhis and takes birth as responsive traces, this is called provisional. Hence the earlier praise of the bodhisattvas says: “Yet they manifest their bodies by taking birth in the five destinies,” and a later passage says: “Because sentient beings are sick, the bodhisattvas are sick.” > > Regarding these devas and others participating in the assembly to hear the sūtra, relying secondarily on the \*Mahāparinirvāṇa Sūtra\*, we now analyze them into four propositions. That text says: “One who is lax regarding the precepts is not called lax; one who is lax regarding the vehicle is truly called lax.” There are many ways to explain this; taking the most convenient meaning to make the sūtra text intelligible, we establish merely four propositions: > 1. Precepts and vehicle both urgent; > 2. Precepts lax and vehicle urgent; > 3. Precepts urgent and vehicle lax; > 4. Vehicle and precepts both lax. > > If discussed generally, all wholesome dharmas and all contemplative practices pertain to both vehicle and precepts. To differentiate them now: the three refuges, the five precepts, the ten wholesome actions, the eight purifications, the monastic vinaya rules, up to \[precepts\] co-arising with concentration, being able to guard body and speech, avert the fruits of the evil destinies, and obtain the retribution of humans and devas—these are called precepts. If hearing the sūtra generates understanding, or if contemplative wisdom inquires into the principle of non-arising in the four truths and the twelve links of dependent origination, wisdom being able to destroy delusion and transport one out of the three realms—this is called the vehicle. Thus the \*Dàpǐn\* says: “Wholesomeness with characteristics neither moves nor departs; wholesomeness without characteristics can move and depart.” > > However, precepts have coarse and subtle aspects, and the vehicle has great and small aspects; now we divide this into two: first, profound explanation; second, commenting on the text. The profound explanation has seven \[parts\]: > 1. Differences in encountering the Buddha; > 2. Dispositions for faith in the Dharma; > 3. Dispositions for the great and small \[vehicles\]; > 4. Dispositions for sudden and gradual; > 5. Manifesting traces identical to the ordinary; > 6. Contemplation of mind; > 7. Transforming others. > > First, regarding the differences in encountering the Buddha according to whether precepts and vehicle are lax or urgent, this directly explains the earlier four propositions: > 1. Precepts and vehicle both urgent: when precepts are urgent, one receives the retribution of humans and devas; when the vehicle is urgent, one sees the Buddha and attains the Path. This is exemplified by the devas and humans coming to gather in this sūtra. > 2. Precepts lax and vehicle urgent: when precepts are lax, one is born in the three evil destinies; when the vehicle is urgent, one encounters the Buddha and attains the Path. This is exemplified by the dragons, spirits, and others who now come to hear the Dharma. Up to when the Vaipulya Dhāraṇī was expounded, Vasu emerged from hell, leading all the sinners to come together to hear the Dharma, and hungry ghosts also came to hear the Dharma; when the \*Mahāparinirvāṇa Sūtra\* was expounded, all ghosts and spirits fully assembled; and when the \*Dàpǐn\* was expounded, the Buddha emitted light illuminating the hells, so that \[beings there\] shed their retributions, were born into the six desire heavens, and came down to hear the Dharma—all of these were cases in past lives of precepts being lax and the vehicle being urgent. > — English (machine translation) (machine translation) - [Previous: 2.2](https://indike.org/pramana/in.bauddha.taisho.1778.2.2) - [Next: 2.4](https://indike.org/pramana/in.bauddha.taisho.1778.2.4) - [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.2.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.2.3](https://indike.org/pramana/in.bauddha.taisho.1778.2.3) · Pramāṇa