[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) › 6.43 # 維摩經略疏垂裕記 6.43 維摩經略疏垂裕記 6.43 - **Language:** Classical Chinese ### [6.43](https://indike.org/pramana/in.bauddha.taisho.1779.6.43) 二、釋入八難，二：初、就界內明大小兩殊。荊溪云：住於八難去，明淨名訶意本以理難，而訶善吉言中立事抑同悲田，故釋斥辭皆兼事理。「聲聞」等者，明聲聞人難之分齊，既破思惑明難定無，今以難訶明具理難。是則身任界外八難，何能入於大乘見道？「若菩薩則不定」者，即界內聖為界外障境，達界外難方名無難，故於此境有障不障。言不障者，菩薩通四，前二成障，未能善巧觀於內障成外無障，後兩善觀方乃非障，又前二事理一切俱障。別教教道猶不免障，圓人前後一切非障，正約此文以斥善吉。又復前二能知內障，不能知外，故二乘人義當前二，是故被訶忙然不識，故使小學住內外難不得免難。彈斥之意，意在於此。「此即行於非道」者，內外八難俱名非道。 > Second, explaining entering the eight difficulties has two \[parts\]: first, clarifying the difference between the Great and Small \[Vehicles\] with respect to within the realm. Jingxi says: from "abiding in the eight difficulties" onward, it clarifies that Jingming's reproach was originally based on the difficulty in principle, but in reproaching Subhūti's words he posited phenomena and reduced him to equivalence with the field of compassion; therefore, his explanatory reproach encompasses both phenomena and principle. Regarding "the śrāvakas" and so forth: it clarifies the boundaries of the difficulties for śrāvakas; having already broken the delusion of thought, the difficulties of clarity are definitely absent. Now, reproaching with difficulties clarifies that they possess the difficulty in principle. Thus, their persons bear the eight difficulties outside the realm; how could they enter the vision path of the Great Vehicle? Regarding "if it is a bodhisattva, it is not fixed": this means that the sage within the realm becomes an obstructing realm outside the realm; only when one comprehends the difficulties outside the realm is it termed "free from difficulties." Hence, with respect to this realm, there are obstructions and non-obstructions. Regarding "non-obstruction": bodhisattvas run through all four \[teachings\]; the first two become obstructions, as they are not yet skillful in contemplating internal obstructions so that they become external non-obstructions; only the latter two, contemplating skillfully, are not obstructions. Furthermore, the first two obstruct all phenomena and principles. The teaching path of the distinct teaching still does not escape obstruction; for the person of the perfect teaching, earlier and later, everything is non-obstruction. It is precisely in terms of this text that Subhūti is reproached. Furthermore, the first two can know internal obstructions but cannot know external ones; thus the people of the two vehicles in principle correspond to the first two, and therefore, being reproached, they are bewildered and do not recognize it. Thus, practitioners of the Small Vehicle abide in internal and external difficulties and cannot escape them. The intent of the reproach lies precisely in this. Regarding "this is practicing what is not the path": both internal and external eight difficulties are termed "not the path." > — English (machine translation) (machine translation) - [Previous: 6.42](https://indike.org/pramana/in.bauddha.taisho.1779.6.42) - [Next: 6.44](https://indike.org/pramana/in.bauddha.taisho.1779.6.44) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1779.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.6.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.6.43](https://indike.org/pramana/in.bauddha.taisho.1779.6.43) · Pramāṇa