[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) › 5.81 # 維摩經略疏 5.81 維摩經略疏 5.81 - **Language:** Classical Chinese ### [5.81](https://indike.org/pramana/in.bauddha.taisho.1778.5.81) 「所以至功德」，二、解釋。三藏教明覆戒定慧有為無為功德名為密行。今大士彈呵，有事有理。一事彈者，若是密行，不應自說出家功德。若為利生非自顯者，既不知根，說不赴機，何有利益？二約理彈者，無利無功德是為出家，無為即是虛空佛性。若見佛性，出二死家，方是真出家也。若見佛性，得大涅槃，則無所積聚，乃名為藏，名真密行。此即對枯顯榮之密行也。有為法者，可說有利有功德。此呵羅云見偏真智，斷是有為法。有為法者有利有功德，既是有為，不得出離變易生死，何名出家？故《大經》云「空者即是生死，不空即大涅槃。」 > "Why... up to... merit": second, explaining it. The Tripiṭaka teaching explains that concealing the conditioned and unconditioned merits of morality, concentration, and wisdom is called esoteric practice. Now the Mahāsattva's rebuke operates on both the phenomenal and the principle levels. First, the rebuke on the phenomenal level: if it is an esoteric practice, one should not speak of the merit of leaving home oneself. If it was to benefit sentient beings and not to display oneself, since he did not know their capacities and his exposition did not suit their predispositions, what benefit could there be? Second, the rebuke in terms of principle: having no benefit and no merit is true leaving of home; the unconditioned is precisely the empty buddha-nature. If one sees the buddha-nature and leaves the home of the two kinds of birth and death, only then is it truly leaving home. If one sees the buddha-nature and attains great nirvāṇa, having nothing accumulated, this is called the treasury, and is called true esoteric practice. This is the esoteric practice that manifests flourishing in contrast to witheredness. Conditioned dharmas may be spoken of as having benefit and having merit. This rebukes Rāhula's wisdom that sees biased truth, cutting off conditioned dharmas. Conditioned dharmas have benefit and have merit; since they are conditioned, one cannot transcend birth and death of change—how could it be called leaving home? Therefore the Great Sūtra says, "The empty is precisely birth and death; the non-empty is great nirvāṇa." > — English (machine translation) (machine translation) - [Previous: 5.80](https://indike.org/pramana/in.bauddha.taisho.1778.5.80) - [Next: 5.82](https://indike.org/pramana/in.bauddha.taisho.1778.5.82) - [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.5.81) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.483) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.5.81](https://indike.org/pramana/in.bauddha.taisho.1778.5.81) · Pramāṇa