[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) › 6.50 # 維摩經略疏垂裕記 6.50 維摩經略疏垂裕記 6.50 - **Language:** Classical Chinese ### [6.50](https://indike.org/pramana/in.bauddha.taisho.1779.6.50) 三、折同三惡，二：初、約入位就界外釋。荊溪云：以小乘人無願牽故無化物心，故施得福先在人天。此明施者自無願故。菩薩不然，已如前釋。二、約初心就界內釋。凡夫執小定墮三惡，非界外也。荊溪云：據薄聞小乘者，自無小益，唯能謗大。次引勝意以證墮惡。《大論》第七「過去師子音王佛滅後，有二比丘，一名喜根、一名勝意。喜根弟子聰明，樂聞深義。其師但說諸法實相，語弟子言：『婬欲癡相即是實相，無所罣礙。以是方便，無瞋無悔得無生忍。』勝意持戒頭陀四禪，弟子根鈍多求分別。勝意語諸比丘：『當知喜根誑惑諸人入邪見中。其言婬欲是無礙法。』是時喜根作是念言：『是人大瞋惡業所覆，當墮大罪。我今當為說甚深法，作後世因。』即集眾僧，一時說偈云：『婬欲即是道，恚癡亦復然』等，三萬天子得無生忍，八千聲聞皆得解脫。勝意即時身陷地獄，受千萬億歲苦。喜根即今東方寶嚴土光踰日月佛也，勝意即是釋迦。」廣如論中，《輔行》及諸文亦備引。 > Third, reducing them to being identical with the three evil \[destinies\], in two \[parts\]: first, explaining in terms of entering the stages with respect to the realm beyond. Jingxi says: "Because Hīnayāna practitioners lack vows to draw them forward, they have no mind to transform beings; therefore the merit gained from giving to them resides first among humans and devas." This clarifies that the giver himself lacks vows. For a bodhisattva it is not so, as explained previously. Second, explaining in terms of initial aspiration with respect to within the realm. Ordinary beings who cling to the small vehicle definitely fall into the three evil destinies, not outside the realm. Jingxi says: "This refers to those of shallow learning in the small vehicle, who obtain no minor benefit themselves and can only slander the great." Next, the case of Śrīmati is cited to verify falling into the evil destinies. The seventh fascicle of the Dàzhìdù Lùn states: "After the parinirvāṇa of the ancient Buddha Siṃhaghosa, there were two bhikṣus: one named Harṣamukha and one named Śrīmati. Harṣamukha's disciples were intelligent and enjoyed hearing profound meanings. Their master taught only the true reality of all dharmas, telling his disciples: 'The marks of lust and delusion are none other than true reality, without obstruction. By this expedient means, free from anger and regret, they attained the patience of non-arising.' Śrīmati upheld the precepts, dhūta practices, and the four dhyānas; his disciples had dull faculties and sought many distinctions. Śrīmati told the monks: 'You should know that Harṣamukha deceives people into wrong views, saying that lust is an unobstructed dharma.' At that time, Harṣamukha thought: 'This person is overcome by severe anger and evil karma and will fall into grave sin. I should now teach him the profound Dharma to create a cause for future lives.' He then gathered the saṅgha and expounded a verse at once, saying: 'Lust is none other than the Way; anger and delusion are likewise,' and so forth. Thirty thousand sons of devas attained the patience of non-arising, and eight thousand śrāvakas attained liberation. Śrīmati immediately sank alive into hell, suffering torment for thousands of myriad koṭis of years. Harṣamukha was the present Buddha surpassing the sun and moon in light of the Jewel-Adorned realm in the east, while Śrīmati was Śākyamuni." This is detailed in the treatise, and the Fǔxíng as well as various texts quote it in full. > — English (machine translation) (machine translation) - [Previous: 6.49](https://indike.org/pramana/in.bauddha.taisho.1779.6.49) - [Next: 6.51](https://indike.org/pramana/in.bauddha.taisho.1779.6.51) - [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.6.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.6.50](https://indike.org/pramana/in.bauddha.taisho.1779.6.50) · Pramāṇa