[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) › 4.82 # 維摩經略疏 4.82 維摩經略疏 4.82 - **Language:** Classical Chinese ### [4.82](https://indike.org/pramana/in.bauddha.taisho.1778.4.82) 「迦葉」下，三、示正食法。文為二：一示正食、二疊釋。初文又二：一明食體、二明食用。初食體者，乞食心非，良以不知正食之法，是以為說。下文呵身子云「佛說八解，仁者受行，豈雜欲食而聞法乎？」小乘八解即真法喜，但不依佛慧；捨八邪入八脫即思議解脫，故不得大乘法喜之食。故《大經》云「汝諸比丘雖行乞食，而未曾得大乘法食。」若菩薩能以佛慧見中道理，非邪非正而邪正雙遊，入不思議八解，即是大乘真法喜也。然邪正各有事理。一事邪者，即根本味禪皆生愛見。謂四禪四空，若望魔禪鬼定猶是正禪，若望背捨則是事邪。二理邪者，見心緣理不正名之為邪，即邪見邪語等八也。正二種者，事正即八解破事八邪。二理正者，即正見等八對破緣理之八邪也。聲聞不得佛慧，修八背捨斷事邪八禪方得八解，是捨八邪而入八解、修八正道破緣理八邪得入見諦，是為離邪相入正法，並是思議法喜，非真大乘法喜食也。菩薩依於佛慧，不捨味禪事邪而修背捨入八解脫，邪不妨正，成三諦三昧，即大乘禪悅。又能觀八邪入無作八正，邪不妨正，成一心三智三諦之理，即大乘法喜。是名法食平等。迦葉不爾，致有不普。菩薩決能了知，故得不思議真法喜禪悅，即是無緣大悲，貧富俱利如為一人，眾多亦然。若於一切眾生心無所偏，則能於食有等，於法亦等也。 > From "Kāśyapa" onward is the third \[section\], showing the correct method of eating. The text has two parts: first, showing correct eating; second, reiterating the explanation. The first text also has two parts: first, explaining the substance of the food; second, explaining the function of the food. In the first, on the substance of the food, the state of mind in begging food was faulty precisely because he did not know the method of correct eating; therefore it is explained for him. Below, rebuking Śāriputra, it says: "The Buddha spoke of the eight liberations; you, virtuous one, practice them, but how can you listen to the Dharma with food mixed with desire?" The eight liberations of the Hinayāna are indeed the joy of the true Dharma, but they do not rely on the Buddha's wisdom; abandoning the eight wrongful states to enter the eight liberations is conceivable liberation, and therefore one does not attain the food of the Mahāyāna's joy of the Dharma. Hence the Mahāparinirvāṇa Sūtra says: "Although you monks go begging for food, you have never yet attained the food of the Mahāyāna Dharma." If a bodhisattva can use the Buddha's wisdom to see the principle of the Middle Way, being neither wrongful nor correct yet roaming simultaneously through both the wrongful and the correct, entering the inconceivable eight liberations, this is the Mahāyāna's joy of the true Dharma. Yet wrongful and correct each have phenomena and principle. First, phenomenal wrongness: namely, the fundamental attached dhyānas, all of which give rise to views of craving. That is to say, the four dhyānas and four formless \[absorptions\], when compared with demonic dhyāna and ghostly concentrations, are still correct dhyānas, but when compared with the \[eight\] liberations, they are phenomenal wrongness. Second, principle wrongness: when the viewing mind takes principle as its object incorrectly, it is called wrongful; namely, the eight such as wrong view and wrong speech. The two kinds of correctness are: phenomenal correctness, namely the eight liberations breaking through the eight phenomenal wrong states. Second, principle correctness, namely the eight such as right view, which directly break through the eight wrong states taking principle as their object. Śrāvakas do not attain the Buddha's wisdom; they cultivate the eight liberations to sever the eight dhyānas of phenomenal wrongness before they attain the eight liberations—this is abandoning the eight wrong states to enter the eight liberations; and they cultivate the eightfold noble path to break through the eight wrong states taking principle as their object to gain entry into seeing the truths—this is leaving the marks of the wrongful to enter the correct Dharma; all of these are conceivable joy of the Dharma, not the food of the true Mahāyāna joy of the Dharma. The bodhisattva relies on the Buddha's wisdom, and without abandoning the phenomenal wrongness of attached dhyāna, cultivates the liberations to enter the eight liberations, where the wrongful does not obstruct the correct, accomplishing the samādhi of the three truths, which is the dhyāna bliss of the Great Vehicle. Furthermore, he can contemplate the eight wrong states to enter the eight correct states of non-action, where the wrongful does not obstruct the correct, accomplishing the principle of the three wisdoms and three truths in a single mind, which is the Mahāyāna's joy of the Dharma. This is called equality of the Dharma food. Kāśyapa was not so, leading to non-universality. The bodhisattva is definitely able to understand this, and thus attains the inconceivable joy of the true Dharma and dhyāna bliss, which is great compassion without conditions, benefiting both rich and poor as if for a single person, and likewise for a multitude. If one has no partiality in mind toward all sentient beings, one can be equal toward food and also equal toward dharmas. > — English (machine translation) (machine translation) - [Previous: 4.81](https://indike.org/pramana/in.bauddha.taisho.1778.4.81) - [Next: 4.83](https://indike.org/pramana/in.bauddha.taisho.1778.4.83) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1778.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.4.82) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.4.82](https://indike.org/pramana/in.bauddha.taisho.1778.4.82) · Pramāṇa