[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) › 5.143 # 維摩經略疏 5.143 維摩經略疏 5.143 - **Language:** Classical Chinese ### [5.143](https://indike.org/pramana/in.bauddha.taisho.1778.5.143) 「時維摩」下，三、正述被彈之事。文為五：一先總定、二正呵彈難破、三結過勸捨、四廣說真菩提相、五諸天子得益。初總定云「世尊授仁者記一生當得菩提」，所以定者，將欲呵破，故須先定。一生者，但取當生閻浮也。《大論》云「三生此生兜率，當生閻浮。」三菩提義，玄文已明。但四教明得記不同。三藏教者，彌勒來生菩提樹下正習俱盡，名菩提記，出《小彌勒經》。通教者，界內正使已除，餘習未盡，後身來生菩提樹下，一念相應慧斷一切習盡，名菩提記，出《大彌勒成佛經》及《大品》也。若別教者，彌勒法身，十品無明惑滅，住無垢地，餘有一品及習在，後生閻浮寂滅道場，示斷一品無明及習盡，報身果滿常住凝然。如《華嚴》善才入樓觀見彌勒未來成佛之相，即其事也。圓教者，彌勒法身，四十一品無明已盡，住等覺地，餘有一品及習在，後生閻浮寂滅道場朗然大悟，一品無明及習俱盡，即是以迹表本究竟妙覺，菩提三身不縱不橫如世伊字，亦如《華嚴》善才入樓觀見彌勒未來成佛之相也。三權一實，但彌勒法身常寂、本地妙絕，豈測高下。但隨機利物，輔翼釋迦紹續行化，故須記別。隨物所感有四根緣，授四種記，隨其各聞。今淨名遂其所聞，一音演說隨類各解。若定彌勒受一生記，即是總定四種一生。 > From "At that time Vimalakīrti" onward, third, the text directly recounts the event of being rebuked. The text has five parts: first, a general establishment; second, the direct rebuke, challenge, and refutation; third, concluding the fault and urging abandonment; fourth, broadly expounding the characteristics of true bodhi; fifth, the devaputras gaining benefit. The initial general establishment states, "The World-Honoured One conferred a prophecy upon the benevolent one that in one life you will attain bodhi." The reason for establishing this is that since he intends to rebuke and refute it, he must first establish it. "In one life" refers merely to taking rebirth in Jambudvīpa. The Dàzhìdù lùn states: "There are three lives: this life, \[the life in\] Tuṣita, and the future life in Jambudvīpa." The meaning of the three bodhis has already been clarified in the Profound Meaning. However, the four teachings differ in how they explain the attainment of prophecy. In the Tripiṭaka teaching, when Maitreya is born in the future under the bodhi tree, both residual karmic propensities and afflictions are exhausted, which is termed the prophecy of bodhi; this comes from the Minor Maitreya Sūtra. In the common teaching, the direct defilements within the realm have already been eliminated, but residual propensities remain unexhausted; when his final body is born in the future under the bodhi tree, through a single moment of corresponding wisdom he cuts off all propensities completely, which is termed the prophecy of bodhi; this comes from the Great Maitreya Attaining Buddhahood Sūtra and the Dàpǐn. If in the distinct teaching: Maitreya's dharmakāya has eliminated ten grades of ignorance, and he abides in the stainless ground, with one remaining grade and propensities still present; when he is subsequently born in the bodhimanda of quiescence in Jambudvīpa, he manifests the exhaustion of that one grade of ignorance and propensities through severance, and his retribution body's fruit is complete, eternally abiding and immutable. This is just like when Sudhana enters the tower in the Avataṃsaka and sees the signs of Maitreya's future attainment of buddhahood. In the perfect teaching: Maitreya's dharmakāya has already exhausted forty-one grades of ignorance and abides in the stage of virtual enlightenment, with one remaining grade and propensities still present; when he is subsequently born in the bodhimanda of quiescence in Jambudvīpa and attains great, luminous awakening, that one grade of ignorance and its propensities are exhausted simultaneously—this is displaying the fundamental through the trace, ultimate sublime enlightenment—and the three bodies of bodhi are neither vertical nor horizontal, like the secular letter "i"; this too is like when Sudhana enters the tower in the Avataṃsaka and sees the signs of Maitreya's future attainment of buddhahood. Three are provisional and one is real. Yet Maitreya's dharmakāya is eternally quiescent, and his fundamental ground is marvelously transcendent; how could one measure its height or depth? He simply adapts to capacities to benefit living beings, assisting Śākyamuni to inherit and continue his transforming work; hence a prophecy had to be given. Depending on the capacities of beings, there are four faculties and conditions, and four kinds of prophecies are bestowed, each heard according to the individual. Here, Vimalakīrti complies with what they heard, speaking with a single voice while each class understands according to its kind. Establishing that Maitreya received the prophecy of one life is thus a general establishment of the four kinds of single life. > — English (machine translation) (machine translation) - [Previous: 5.142](https://indike.org/pramana/in.bauddha.taisho.1778.5.142) - [Next: 5.144](https://indike.org/pramana/in.bauddha.taisho.1778.5.144) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1778.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.5.143) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.5.143](https://indike.org/pramana/in.bauddha.taisho.1778.5.143) · Pramāṇa