[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) › 2.18 # 維摩經略疏垂裕記 2.18 維摩經略疏垂裕記 2.18 - **Language:** Classical Chinese ### [2.18](https://indike.org/pramana/in.bauddha.taisho.1779.2.18) 二、「問那」下，釋通疑妨，三：初、明觀法解釋悉是佛意，四：初、問。二、答，二：初、舉佛意多含以總斥。先舉四喻顯多含，由多含故隨機演法，豈唯事解乎？流念對種喻機，海珠鏡地喻應。次、「大經」去，總斥也。荊溪云：汝存事解，不許法門，如各據尾牙失其實體。故一家釋義事理二圓，豈非得象之全分耶。如《華嚴》中十城十園，豈可唯是世間城園耶？「摸象」者，《大經》云「譬如有王告一大臣：『汝牽一象示眾盲者。』各以手觸，其觸牙者言象如萊茯根，觸耳者言如箕，觸頭者言如石，觸鼻者言如杵，觸脚者言如木臼，觸脊者言如床，觸腹者言如甕，觸尾者言如繩。王喻如來，臣喻《大涅槃經》，象喻佛性，盲喻一切無明眾生。」 > Second, from "Question: How..." downward, resolving doubts and objections, in three parts: first, clarifying that the explanations of the contemplative methods are all the Buddha's intent, in four: first, question. Second, answer, in two: first, adducing that the Buddha's intent contains multiple meanings so as to refute in general. First, four metaphors are adduced to show the multiplicity of meanings; because of containing multiple meanings, he expounds the Dharma according to faculties—how could it only be an explanation of phenomena? Flowing thoughts matched with seeds metaphorically illustrates the faculties; the ocean, jewel, mirror, and ground metaphorically illustrate the responses. Next, from "The Great Sūtra" on is a general refutation. Jingxi says: "You cling to phenomenal explanations and do not permit dharmic gates, just as each seizing a tail or a tusk loses its true substance. Therefore, our school's explanation of meanings is perfect in both phenomena and principle—is this not obtaining the entirety of the elephant? Just like the ten cities and ten gardens in the \*Avataṃsaka\*, how could they merely be worldly cities and gardens?" As for "groping the elephant," the \*Great Sūtra\* states: "For example, a king said to a great minister: 'Lead an elephant and show it to the blind.' Each touched it with his hands. The one who touched the tusk said the elephant was like a radish root; the one who touched the ear said it was like a winnowing basket; the one who touched the head said it was like a stone; the one who touched the trunk said it was like a pestle; the one who touched the leg said it was like a wooden mortar; the one who touched the back said it was like a bed; the one who touched the belly said it was like an urn; the one who touched the tail said it was like a rope. The king illustrates the Tathāgata; the minister illustrates the \*Mahāparinirvāṇa Sūtra\*; the elephant illustrates the Buddha-nature; the blind illustrate all ignorant sentient beings." > — English (machine translation) (machine translation) - [Previous: 2.17](https://indike.org/pramana/in.bauddha.taisho.1779.2.17) - [Next: 2.19](https://indike.org/pramana/in.bauddha.taisho.1779.2.19) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1779.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.2.18) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.2.18](https://indike.org/pramana/in.bauddha.taisho.1779.2.18) · Pramāṇa