[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) › 7.3 # 維摩經略疏 7.3 維摩經略疏 7.3 - **Language:** Classical Chinese ### [7.3](https://indike.org/pramana/in.bauddha.taisho.1778.7.3) 「且置」下，四、正明問疾。上來言談是賓主相見之儀，非其正意。神解既齊，辨無窮盡妨宣佛旨，故言「且置是事」。文為二：一前宣佛旨、二文殊自述。本銜佛命，師旨尊重，故須前宣。次須問託疾之深致，覈發大士闡揚利物，故自述己情。若但宣佛旨，聲聞菩薩不應各辭；但對勝人慰問疾義，往復事難餘人不堪，意在於此，故文殊次述己情。宣旨為二：一正宣旨、二總述佛意。初文三句為三：初句云「是疾寧可忍不」，淨名法身本自無疾，無忍不忍。既為眾生，還約眾生論忍不忍。但佛處世迹同世間，故有勞問，如毘尼中佛亦慰問諸比丘：道路疲不？乞食易得不？又如《大品》諸佛自相慰問少病少惱等。《智論》釋之，皆有深致。今佛問淨名云寧可忍不者，淨名為眾生故疾，眾生不同，疾有可忍不可忍。如人雖病而猶行步是為可忍；或有疾苦，起止不能，是不可忍。今亦約四土：一、約同居穢淨，穢土疾者則有六道，十惡四重等業是三惡因疾，三途苦果是果疾，此之重疾是不可忍相。若十善是修羅人天因疾，八苦五衰等是果疾，此苦小輕是可忍相。復次同居穢土果疾是一，而因疾九種不同，謂六道三乘。若有六道因疾，無三乘根性，是不可忍相，若有三乘根性即是可忍。復次凡夫修三乘行根有利鈍、遮有輕重，根利遮輕疾則可忍，根鈍遮重則不可忍。復次三乘進行斷結，斷結者輕是則可忍，未斷者重則不可忍。淨名權疾皆悉同之。次同居淨土，除四惡趣，但約人天，三乘類前。二、約有餘土，無分段之苦，通皆可忍。但麁細相形，二乘通教菩薩生彼土者鈍是不可忍，別圓菩薩生彼土者利是可忍，權同亦爾。三、約果報土者，彼諸菩薩皆是法身無三乘異，雖有無明自體因果之疾皆悉可忍，權同亦然。若地位相形非為不得，但不如前有餘橫有其相。四、常寂光既是極地，眾惡永盡眾善普會，無疾無惱、無實權之疾忍不忍別。佛止一句慰問淨名，廣博深遠無所不該。 > From "put this aside" onwards is the fourth \[part\], properly explaining the inquiry after the illness. The previous conversation was the etiquette of host and guest meeting each other, not the main purpose. Since their spiritual understanding was equal and their eloquence was inexhaustible, it would impede proclaiming the Buddha's intention; therefore, he says, "Put this matter aside." The text has two parts: first, proclaiming the Buddha's intention beforehand; second, Mañjuśrī's own statement. Having originally received the Buddha's command, the Master's intention is of paramount importance, so it must be proclaimed beforehand. Next, one must inquire into the profound reason for relying on illness, examining and evoking the Great Being's elucidation to benefit beings, and therefore he states his own sentiment. If it were merely proclaiming the Buddha's intention, the śrāvakas and bodhisattvas should not each have declined; but to inquire into the meaning of the illness face-to-face with an extraordinary person, the back-and-forth exchange is difficult, and others were not up to it. The intention lies here, and therefore Mañjuśrī next states his own sentiment. Proclaiming the \[Buddha's\] intention has two parts: first, properly proclaiming the intention; second, summarizing the Buddha's intent. The first passage consists of three phrases making three parts. The first phrase says, "Is this illness bearable?" Vimalakīrti's dharmakāya is fundamentally without illness, without bearableness or unbearableness. Since it is for the sake of sentient beings, bearableness and unbearableness are still discussed in terms of sentient beings. However, when a buddha abides in the world, his traces are identical to the worldly; therefore there is a sympathetic inquiry. Just as in the Vinaya, the Buddha also inquires after the monks: "Are you fatigued from the road? Was almsfood easy to obtain?" It is also like the \*Dàpǐn\*, where the buddhas inquire after one another: "Have you few illnesses and few troubles?" and so forth. The \*Zhì lùn\* explains that all of these have profound reasons. Now the Buddha asks Vimalakīrti, "Is it bearable?" Because Vimalakīrti is ill for the sake of sentient beings, and sentient beings are different, illnesses are bearable or unbearable. Just as when a person, though ill, can still walk, it is bearable; or if having pain and distress, unable to rise or move, it is unbearable. Now we also explain according to the four lands: First, according to the defiled and pure of the Co-dwelling \[Land\]. Those who are ill in the defiled land have the six destinies: karmas such as the ten evils and the four grave offences are the illnesses of cause for the three evil destinies, and the painful fruits of the three wretched paths are the illnesses of fruit; these grave illnesses are the marks of the unbearable. The ten goods are the illnesses of cause for asuras, humans, and devas, and the eight sufferings, five decays, and so forth are the illnesses of fruit; these sufferings are somewhat light and are the marks of the bearable. Furthermore, in the defiled Co-dwelling Land the illness of fruit is one, but the illnesses of cause are of nine different kinds, namely the six destinies and the three vehicles. If there is an illness of cause of the six destinies without the capacity of the three vehicles, it is the mark of the unbearable; if there is the capacity of the three vehicles, it is bearable. Furthermore, when ordinary persons cultivate the practice of the three vehicles, their faculties are sharp or dull, and their hindrances are light or heavy: if the faculties are sharp and hindrances light, the illness is bearable; if the faculties are dull and hindrances heavy, it is unbearable. Furthermore, when practitioners of the three vehicles advance and sever fetters, those who have severed fetters are light and thus bearable; those who have not yet severed them are heavy and thus unbearable. Vimalakīrti's provisional illness is identical to all of these. Next, for the pure Co-dwelling Land, excluding the four evil destinies, it concerns only humans and devas, with the three vehicles analogous to the preceding. Second, according to the Land with Remainder, free from the suffering of fragmented \[birth and death\], all are generally bearable. Yet when coarse and fine are compared, when bodhisattvas of the two vehicles and the shared teaching are born in that land, being dull, it is unbearable; when bodhisattvas of the distinct and perfect \[teachings\] are born in that land, being sharp, it is bearable. Provisional identification is also like this. Third, according to the Land of Retribution, those bodhisattvas are all dharmakāyas without the distinctions of the three vehicles; although there are illnesses of cause and fruit belonging to the intrinsic nature of fundamental ignorance, all are bearable. Provisional identification is also like this. If stages are compared, it is not impossible, but unlike the Land with Remainder, it does not possess these marks horizontally. Fourth, since the \[Land of\] Eternally Quiescent Light is the ultimate stage, where all evils are forever extinguished and all goods universally assembled, there is neither illness nor distress, and no distinction between bearable and unbearable for illnesses real or provisional. The Buddha merely uses one sentence to inquire after Vimalakīrti, which is broad, profound, and encompasses everything. > — English (machine translation) (machine translation) - [Previous: 7.2](https://indike.org/pramana/in.bauddha.taisho.1778.7.2) - [Next: 7.4](https://indike.org/pramana/in.bauddha.taisho.1778.7.4) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1778.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.7.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.7.3](https://indike.org/pramana/in.bauddha.taisho.1778.7.3) · Pramāṇa