[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) › 3.24 # 維摩經略疏垂裕記 3.24 維摩經略疏垂裕記 3.24 - **Language:** Classical Chinese ### [3.24](https://indike.org/pramana/in.bauddha.taisho.1779.3.24) 二、歎聲益，二：初、正釋形聲益者，荊溪云：準前開章秖合云聲，今加形者形未必聲，聲必有形。開章依別，釋義從通。況復經文久積淨業，及以導眾義兼身口，故得雙明。文中先釋「久積淨業」四字。荊溪云：文中雙約身心兩果者，二業相成方具相好。無畏等相好，神通是身果，離結稱理是心果。次「外稱」下，釋下三字一句。「外稱至根緣」釋稱無量。「能於至以寂」釋導眾以寂也。以，用也。用悉檀導眾至寂滅理。故疏文作「已了」字者誤也。「形聲」下，釋故稽首。《尚書》曰「拜手稽首」，孔安國曰「拜手頭至手，稽首頭至地。」「又解」下，以種智導眾行。至果已息，故云已寂。約此則應作「已了」字。荊溪云：重釋導眾。向者自行釋上句，則前約自行、後約化他。此句前約化他、後約自行。自他相藉故也。 > Second, praising the benefit of voice, which has two \[parts\]: first, directly explaining the benefit of form and voice. Jingxi says: Following the opening of the section above, it should properly only say "voice"; now adding "form" is because form does not necessarily have voice, but voice necessarily has form. The opening of the section follows the specific, while the explanation of the meaning follows the common. Furthermore, the sūtra text says "having long accumulated pure karma" and "guiding the assembly," meanings which encompass both body and mouth; hence it is possible to clarify both. In the text, it first explains the four characters "having long accumulated pure karma." Jingxi says: In the text, both the fruits of body and mind are treated together; only when the two karmas accomplish each other are the marks and signs fully possessed. Marks and signs such as fearlessness and supernatural powers are the fruit of the body; separation from fetters in accordance with principle is the fruit of the mind. Next, under "Outwardly matching," it explains the following three characters and one phrase. "Outwardly matching... up to... faculties and conditions" explains "matching the immeasurable." "Able to... up to... with quiescence" explains "guiding the assembly with quiescence." "With" (以) means "to use." Using the siddhāntas to guide the assembly to the principle of quiescent cessation. Therefore, the commentary text writing the character "already" (已) is an error. Under "Form and voice," it explains "therefore I bow my head." The \*Book of Documents\* says: "Bowing the hands and knocking the head." Kong Anguo says: "Bowing the hands means the head reaches the hands; knocking the head means the head reaches the ground." Under "Another interpretation," it guides the practices of the assembly with the wisdom of all modes. Reaching the fruit, they have already ceased, hence it says "already quiescent." According to this, it should be the character "already" (已). Jingxi says: Re-explaining "guiding the assembly." Previously, one's own practice explained the upper phrase; thus the former was according to one's own practice, and the latter according to transforming others. In this phrase, the former is according to transforming others, and the latter according to one's own practice. This is because self and other rely upon each other. > — English (machine translation) (machine translation) - [Previous: 3.23](https://indike.org/pramana/in.bauddha.taisho.1779.3.23) - [Next: 3.25](https://indike.org/pramana/in.bauddha.taisho.1779.3.25) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1779.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.3.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.3.24](https://indike.org/pramana/in.bauddha.taisho.1779.3.24) · Pramāṇa