[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) › 9.64 # 維摩經略疏 9.64 維摩經略疏 9.64 - **Language:** Classical Chinese ### [9.64](https://indike.org/pramana/in.bauddha.taisho.1778.9.64) 就此品為三：一淨名問、二諸菩薩各說、三聞品得益。就各說中有三十三菩薩，若准此文五千皆說，但三十三者必有所表，今作三義往釋：一明三十三者，表三十三天有不死之藥，菩薩即三十三天共說不二之門，即是不死甘露也。即用三十三對四十二地，用三十對三十心，用二對等覺妙覺，一對十地，此則合地開三十心。若如《仁王》明十四度，合三十心為三，開十地為十，妙覺為一。亦對《大品》四十二字門初阿後荼。初阿名諸法初不生，此中最初法自在菩薩說不生不滅入不二法門，即阿字義。亦如《中論》八不初辨不生不滅，若聞阿字門即解一切義，初阿字具四十二字功德，後荼亦具四十二字功德，中四十字皆具四十二功德，故初地即具四十二地功德。若無分別中而論分別，不二而二說有四十二地。若分別中無分別而二不二者，一地之中皆具諸地、一字之中皆具諸字。過荼無字可說者，如維摩是最後荼字妙覺之地，是故默然無言。當知三十三菩薩即表此之三義。二、自行為語，類如五百比丘各說身因，如來印定一一比丘無非正說，但為其約一法得入見真斷結。今逐說而觀之，故別不同，名為各說身因。見理無異，故言無非正說。此三十三菩薩亦復如是，無生之理不殊，而入門不同、觀法各異，故有三十三種。如云「泥洹真法寶，眾生以種種門入。」三、就化他為語，即是隨四悉檀機悟不同，約物有異致有差別。實行之者未入無生，樂聞無生無滅，即是隨世界。或執生滅，即用無生無滅，即斥其生滅，即是隨對治。或有人聞餘法不生善心，若聞無生無滅，雙亡二邊善心即進，即是為人。隨得悟處，亦五千之觀悟無生忍者，即第一義也。據一門之中皆具四意，我無我、常無常、垢淨、苦樂等亦如是。第四、約別圓往判。若是三十一菩薩，皆以有言言於無言，是名別教。文殊以無言言於無言，淨名以無言無言，是名圓教。圓教二種，一聖說法、二聖默然。一聖說者，聖名為正，正即中道。乃不當言與無言，亦得論言無言，是故文殊顯不思議聖說法，故以言言於無言。維摩顯聖默然，故以無言無言，此之聖說即是默然、默然即是聖說。故《大經》云「若知如來常不說法，是名多聞。」 > Regarding this chapter, there are three \[sections\]: first, Vimalakīrti asks; second, the various bodhisattvas each speak; third, the benefit gained upon hearing the chapter. Regarding each speaking, there are thirty-three bodhisattvas. While according to this text all five thousand spoke, the fact that there are only thirty-three must signify something. Three meanings are now presented in interpretation: > First, to explain the thirty-three: it symbolizes the Thirty-Three Heavens, which possess the medicine of immortality (amṛta); the bodhisattvas together speak the dharma gate of non-duality just as the Thirty-Three Heavens \[possess amṛta\], which is the deathless ambrosia. The thirty-three correspond to the forty-two stages: thirty correspond to the thirty minds \[of the three ranks of worthies\], two correspond to virtual enlightenment and wondrous enlightenment, and one corresponds to the ten grounds. This combines the grounds and opens the thirty minds. Alternatively, as in the Benevolent Kings \[Sūtra\] which explains the fourteen pāramitās, the thirty minds are combined into three, the ten grounds are opened into ten, and wondrous enlightenment into one. They also correspond to the forty-two syllable gates of the Dàpǐn, from initial A to final 荼 (ṭha). The initial A means that all dharmas are originally unproduced. Here, the first, the Bodhisattva Dharmavāśavartin (Dharma Autonomy), speaks of neither arising nor ceasing to enter the dharma gate of non-duality, which is precisely the meaning of the syllable A. It is also like the eight negations in the Mūlamadhyamakakārikā, which first distinguish neither arising nor ceasing. If one hears the syllable-gate A, one understands all meanings. The initial syllable A is endowed with the merits of all forty-two syllables, the final ṭha is also endowed with the merits of all forty-two syllables, and the middle forty syllables are all endowed with the merits of all forty-two; therefore the first ground is endowed with the merits of all forty-two grounds. If one discusses distinctions within the non-distinct, it is said that, as non-dual yet dual, there are forty-two grounds. If, within distinction, there is no distinction, so that the dual is non-dual, then within a single ground all grounds are contained, and within a single syllable all syllables are contained. That beyond ṭha there are no syllables to speak of is like Vimalakīrti, who is the stage of wondrous enlightenment of the final syllable ṭha, and is therefore silent and without words. One should know that the thirty-three bodhisattvas symbolize these three meanings. > Second, speaking in terms of their own practice: it is like the five hundred bhikṣus who each spoke of the cause of the body; the Tathāgata sealed and certified that each bhikṣu was completely correct in his statement, because based on a single dharma they attained entry, saw truth, and severed fetters. Now, viewing them according to what they said, their distinctions are not the same, and so it is called 'each speaking of the cause of the body.' Since their seeing of the principle was without difference, it is said that none was not a correct statement. These thirty-three bodhisattvas are also like this: the principle of non-arising does not differ, yet their entry gates differ and their contemplation methods are each distinct; hence there are thirty-three kinds. As it is said: 'Nirvāṇa is the true jewel of Dharma; sentient beings enter through various gates.' > Third, speaking in terms of converting others: it corresponds to the different awakenings of capacities according to the four siddhāntas; differences arise according to the diversity of beings. If practitioners of actual practice have not yet entered non-arising and delight in hearing of neither arising nor ceasing, this is according to the worldly \[siddhānta\]. Or if they cling to arising and ceasing, one employs neither arising nor ceasing to refute their arising and ceasing; this is according to the antidotal \[siddhānta\]. Or if there is someone who, hearing other dharmas, does not generate a good mind, but upon hearing of neither arising nor ceasing double-negates both extremes and their good mind advances, this is for the individual \[siddhānta\]. In accord with the place of their awakening, the contemplation of the five thousand who awakened to the tolerance of non-arising is the supreme truth \[siddhānta\]. Based on a single gate, all four meanings are present; self and non-self, permanence and impermanence, defilement and purity, suffering and pleasure, and so forth, are also like this. > Fourth, judging according to the distinct and perfect \[teachings\]: the thirty-one bodhisattvas all speak of the wordless with words; this is called the distinct teaching. Mañjuśrī speaks of the wordless with the wordless, and Vimalakīrti is wordless about the wordless; this is called the perfect teaching. There are two kinds of the perfect teaching: first, the noble one expounding the Dharma; second, the noble one maintaining silence. As for the first, the noble one expounding: 'noble' means correct, and 'correct' is the Middle Way. While it does not belong to words or wordlessness, one may also discuss words and wordlessness. Therefore, Mañjuśrī manifests the inconceivable noble expounding of the Dharma, and thus with words speaks of the wordless. Vimalakīrti manifests the noble silence, and thus is wordless about the wordless. This noble expounding is itself silence, and silence is itself the noble expounding. Therefore the Mahāparinirvāṇa Sūtra says: 'If one knows that the Tathāgata constantly does not expound the Dharma, this is called possessing extensive hearing.' > — English (machine translation) (machine translation) - [Previous: 9.63](https://indike.org/pramana/in.bauddha.taisho.1778.9.63) - [Next: 9.65](https://indike.org/pramana/in.bauddha.taisho.1778.9.65) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1778.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.9.64) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.9.64](https://indike.org/pramana/in.bauddha.taisho.1778.9.64) · Pramāṇa