[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 10.149 # 維摩經略疏垂裕記 10.149 維摩經略疏垂裕記 10.149 - **Language:** Classical Chinese ### [10.149](https://indike.org/pramana/in.bauddha.taisho.1779.10.149) 二、釋上第三明入佛慧，二：初、分科總敘。二、「但諸」下，隨文正釋，二：初、善門。二、惡門。「女人示貪欲」者，舊經第四十二云「善財童子至險難國大莊嚴城婆須蜜多女所，白言：『我已發菩提心，未知云何學菩薩行、修菩薩道？』答言：『我已成離貪欲實際法門。故天見我我為天女，人見人女，乃至非人見我為非人女。若欲所纏來我所者，為其說法，皆悉離欲，得無著境界三昧。見我得歡喜三昧，與我語得無礙妙音三昧，執我手得詣一切佛剎三昧等（云云）。』」「凡夫為此墮落」者，荊溪云：總云世人多分之相，豈可和須蜜令人墮耶？此少唯益。「滿足王」者，新經名無厭足王。舊經四十一云「善財至滿幢城滿足王所，見無量眾生犯王法者，身被五縛，或斷手足、或截耳鼻，乃至以火焚之。善財懷疑，虛空有天告之：『勿疑。』即詣王所，白言：『我已發菩提心，未知云何學菩薩行、修菩薩道？』答言：『我成就菩薩幻化三昧法門。十惡眾生不可教化，我為調伏令解脫故，化作人眾種種苦治，令捨十惡發菩提心。當知我身口意乃至螘子不生害心，何況人耶。』」「見婆羅門」者，舊經四十云「善財至進求國方便命婆羅門所。時婆羅門修諸苦行求一切智，四面火聚猶如大山，中有刀山高峻無極，從彼山上自投火聚。善財白言：『我已發菩提心，未知云何學菩薩行、修菩薩道？』答言：『汝今若能登此刀山投火聚者，菩薩諸行悉皆清淨。』善財疑念，十萬梵王在虛空中告令勿疑。爾時善財即登刀山自投火聚，未至中間即得菩薩安住三昧。既至火焰，復得菩薩寂靜安樂照明三昧。」即新經六十四云「伊沙那聚落勝熱婆羅門也。」 > Second, under explaining the third \[topic\] above, "clarifying entering the Buddha's wisdom," there are two parts: first, a general outline giving the section divisions; second, from "However, the..." downwards, directly explaining following the text, which has two parts: first, the good gates; second, the evil gates. Regarding "Women manifesting lustful desire": Fascicle 42 of the older translation of the sūtra \[the Avataṃsaka\] states: "The youth Sudhana arrived at the city of Mahāvyūha in the country of Gambhīradurga, at the place of the woman Vasumitrā, and said to her: 'I have already aroused the bodhicitta, but I do not yet know how to learn the bodhisattva practices and cultivate the bodhisattva path.' She replied: 'I have attained the Dharma gate of the reality-limit of detachment from lustful desire. Therefore, when devas see me, I appear as a deva maiden; when humans see me, as a human woman; and so on, up to non-humans seeing me as a non-human female. If those who are entangled by lust come to my place, I preach the Dharma to them, and they all attain detachment from lust and achieve the samādhi of the realm of non-attachment. Seeing me, they attain the samādhi of joy; speaking with me, they attain the samādhi of unimpeded wondrous sound; holding my hand, they attain the samādhi of going to all Buddha lands, and so forth (etc.).'" Regarding "Ordinary beings fall \[into lower realms\] because of this": Jingxi says: "This generally speaks of the predominant characteristics of worldly people; how could Vasumitrā cause people to fall? Here, she only benefits them." Regarding "King Satisfied" (Mānadhātṛ/Toṣaṇa): in the new translation, he is called King Anarthakāma (Wu yanzu, "Insatiable"). Fascicle 41 of the older translation states: "Sudhana went to the city of Pūrṇadhvaja to the place of King Toṣaṇa and saw boundless sentient beings who had violated the king's laws having their bodies bound with the five fetters, having their hands and feet cut off, or having their ears and noses severed, and even being burned with fire. Sudhana harbored doubts, and a deity in the sky told him: 'Do not doubt.' Thereupon he went to the king's place and said: 'I have already aroused the bodhicitta, but I do not yet know how to learn the bodhisattva practices and cultivate the bodhisattva path.' \[The king\] replied: 'I have achieved the bodhisattva Dharma gate of magical illusory transformation. The sentient beings of the ten evils cannot be converted; to tame them and cause them to attain liberation, I conjure crowds of people and discipline them with various torments, causing them to abandon the ten evils and arouse the bodhicitta. You should know that in my bodily, verbal, and mental actions, I do not arouse a thought of harming even an ant, much less a human being.'" Regarding "Seeing the brāhmaṇa": Fascicle 40 of the older translation states: "Sudhana went to the country of Jñānaprabhā to the place of the brāhmaṇa Jayoṣmāyatana (Fangbianming). At that time, the brāhmaṇa was practicing various austerities in search of all-knowledge: on all four sides were masses of fire like great mountains, and in their midst was a mountain of blades that was exceedingly steep, and from atop that mountain he cast himself into the masses of fire. Sudhana said: 'I have already aroused the bodhicitta, but I do not yet know how to learn the bodhisattva practices and cultivate the bodhisattva path.' \[The brāhmaṇa\] replied: 'If you can now scale this mountain of blades and cast yourself into the masses of fire, all your bodhisattva practices will be completely purified.' As Sudhana was in doubt, a hundred thousand Brahma Kings in the sky told him not to doubt. At that time, Sudhana scaled the mountain of blades and cast himself into the masses of fire; before he even reached the middle, he attained the bodhisattva samādhi of peaceful abiding. Once he reached the flames, he further attained the bodhisattva samādhi of tranquil, joyful illumination." This refers to the brāhmaṇa Jayoṣma of the village of Īśāna in Fascicle 64 of the new translation. > — English (machine translation) (machine translation) - [Previous: 10.148](https://indike.org/pramana/in.bauddha.taisho.1779.10.148) - [Next: 10.150](https://indike.org/pramana/in.bauddha.taisho.1779.10.150) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1779.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.10.149) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-siksananda.64.47) — Classical Chinese - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-buddhabhadra.47.33) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.149](https://indike.org/pramana/in.bauddha.taisho.1779.10.149) · Pramāṇa