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# 維摩經略疏垂裕記 2.214

維摩經略疏垂裕記 2.214

- **Language:** Classical Chinese

### [2.214](https://indike.org/pramana/in.bauddha.taisho.1779.2.214)

二、「就近」下，隨文釋義。今寶積說偈，於十二部中即孤起。或人謂：疏云「初述由、次述歎」，似重頌者，非也。夫重頌者，前已長行說竟，次更偈頌說之，故得名也。此中寶積都未發言，但孤然說偈敘述，豈是重頌耶？文為二：初、述歎表發之由，二：初、述歎勝應法身為近由，二：初、分科懸示。「何以得知」等者，荊溪云：經既未來，以現往驗。況復自有歎劣之文，身勝法勝、身劣法劣。

> Second, from "regarding the proximate" downwards, sequential explanation of the meaning according to the text. Now Ratnakūṭa speaks the verses, which among the twelve divisions \[of scripture\] is precisely isolated verse (gāthā). Some say: the Commentary says 'first narrating the reason, next narrating the praise,' which resembles restated verse (geya), but this is incorrect. As for restated verse, the prose has already finished speaking earlier, and next it is spoken again in verses, hence it gets that name. Here, Ratnakūṭa had not spoken any words at all, but only uttered verses in isolation to narrate; how could this be restated verse? The text has two \[parts\]: first, narrating and praising the reason for the manifestation, in two: first, narrating and praising the superior response and dharmakāya as the proximate reason, in two: first, outline of headings and prefatory presentation. Regarding "how is it known," etc.: Jingxi states: "Since the sūtra has not yet arrived, one verifies it by what has already appeared. What is more, there is naturally a text praising the inferior: when the body is superior, the Dharma is superior; when the body is inferior, the Dharma is inferior."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.2.214) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1779.2.214](https://indike.org/pramana/in.bauddha.taisho.1779.2.214) · Pramāṇa
