[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) › 5.42 # 維摩經略疏垂裕記 5.42 維摩經略疏垂裕記 5.42 - **Language:** Classical Chinese ### [5.42](https://indike.org/pramana/in.bauddha.taisho.1779.5.42) 二、「三藏」下，廣釋，二：初、約義正釋，二：初、莊嚴四枯，二：初、正解。二、釋疑。「向云二千莊嚴」者，意總五百所用法門，法相未顯法門通漫，故更問之。「未見五百所傳」者，所傳五百法門也。既未見經文所出，故且以十相配而為五百，復引身因以證成之。「今尋」等者，荊溪云：此但借數而對於數，義之要者不出根境，故用對之以消五百，故引五百身因為證，故知身因不出根境。《大經》云「五百比丘皆問身子：『佛說身因，何者是耶？』身子言：『汝等各得解脫，何緣方作是問？』有比丘言：『我未得正解脫時，意謂無明即是身因，作是觀時得阿羅漢果。』有說。行識名色、六入、觸、受、愛、取、有、生、飲食五欲即是身因。五百說已，共往佛所，說如上義。身子白佛：『誰是正說？』佛言：『無非正說。』」 > Second, from "Tripiṭaka" onward, extensive explanation, which has two parts: first, directly explaining according to the meaning, which has two parts: first, adorning the four withered \[trees\], which has two parts: first, direct explanation. Second, resolving doubts. "Previously speaking of two thousand adornments": this intends to summarize the Dharma gates used by the five hundred; because the Dharma characteristics were not yet evident and the Dharma gates were overly broad, it is asked again. "Not having seen what the five hundred transmitted": what was transmitted is the five hundred Dharma gates. Since what appears in the sūtra text has not yet been seen, they are provisionally paired with the ten to make five hundred, and the cause of the body is further cited to prove it. "Now examining" and so on: Jingxi says: "This merely borrows numbers to correspond to numbers; the essentials of the meaning do not go beyond sense-faculties and sense-objects, so they are used to correspond to them to explain the five hundred. Thus the five hundred causes of the body are cited as proof, showing that the cause of the body does not go beyond faculties and objects. The \*Mahāparinirvāṇa-sūtra\* states: 'The five hundred bhikṣus all asked Śāriputra: "The Buddha spoke of the cause of the body; what is it?" Śāriputra said: "Each of you has attained liberation; for what reason do you now ask this?" One bhikṣu said: "When I had not yet attained correct liberation, my thought regarded ignorance as the cause of the body; when making this contemplation, I attained the arhat fruit." Others said that volitional formations, consciousness, name-and-form, the six sense bases, contact, sensation, craving, grasping, becoming, birth, or food and drink and the five desires are the cause of the body. After the five hundred had spoken, they went together to the Buddha's place and stated the meanings above. Śāriputra asked the Buddha: "Whose is the correct statement?" The Buddha said: "None is not a correct statement."'" > — English (machine translation) (machine translation) - [Previous: 5.41](https://indike.org/pramana/in.bauddha.taisho.1779.5.41) - [Next: 5.43](https://indike.org/pramana/in.bauddha.taisho.1779.5.43) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1779.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.5.42) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.5.42](https://indike.org/pramana/in.bauddha.taisho.1779.5.42) · Pramāṇa