[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) › 9.127 # 維摩經略疏垂裕記 9.127 維摩經略疏垂裕記 9.127 - **Language:** Classical Chinese ### [9.127](https://indike.org/pramana/in.bauddha.taisho.1779.9.127) 二、約大小區分答，二：初、明二乘是上慢，二：初、明於小非上慢。「未入方便道」等者，即是得四禪者謬計四果也。二、「今計」下，於大是上慢，二：初、明於今經以小濫大，故被彈訶。荊溪云：此中兩解。初約執情濫大，俱是未得謂得。次「圓教」下復從理說，理本無斷，稱理名脫。是則圓乘而為不斷，却自執其小乘合斷，由此自謂成增上慢。前解大小相對，後解偏圓相對。文為二：初、以小濫大，二：初、明濫大成慢。荊溪云：二處有異者，《法華》簡眾及小乘中濫，謂同於諸佛所得。如《法華》云「我等同入法性」，乃至世間六大羅漢，三人同坐解脫之狀，三人同入無言說道。故未轉時，無不謂佛與己同等。二、「就其」下，明在小則非。「解脫知見」者，於五分中得解脫知見，則能照了所證淺深，故知小聖於當教中必無上慢。二、「圓教」下，以偏濫圓。「八邪」者，反八正故名邪。 > Second, answering by distinguishing between the great and the small, in two: first, clarifying that the two vehicles possess overweening pride, in two: first, clarifying that within the small it is not overweening pride. Regarding 'having not yet entered the path of expedients,' and so forth: this refers to those who attain the four dhyānas mistakenly conceiving them to be the four fruits. Second, from 'Now conceiving' downward, in relation to the great it is overweening pride, in two: first, clarifying that in the present sūtra, confusing the small with the great brings about reproach. Jingxi says: There are two explanations here. The first is based on clinging sentiments confusing \[the small\] with the great; both consist of claiming to have attained what one has not attained. Next, from 'the perfect teaching' downward, it speaks again from principle: principle originally has no severance, and according with principle is called liberation. Thus, while the perfect vehicle considers there to be no severance, they instead cling to their small vehicle as having to sever; because of this, they make their own claims, which constitutes overweening pride. The former explanation contrasts the great and small; the latter explanation contrasts the biased and perfect. The text has two: first, confusing the small with the great, in two: first, clarifying that confusing \[it\] with the great constitutes pride. Jingxi says: 'There is a difference between the two places': the screening of the assembly in the Lotus Sūtra and the confusion in the small vehicle both consist of claiming to be identical with what all Buddhas have attained. As the Lotus Sūtra says, 'We have equally entered the Dharma-nature,' and up to the six great arhats of the world, three persons sharing the appearance of liberation, and three persons equally entering the path beyond words. Therefore, before they were transformed, none failed to consider the Buddha to be equal with themselves. Second, from 'Concerning their' downward, clarifying that within the small it is not so. Regarding 'liberation knowledge and vision': if among the five parts \[of the dharmakāya\] one attains liberation knowledge and vision, one can clearly illumine the shallow and deep of what has been realized; thus we know that within their own teaching, small sages certainly have no overweening pride. Second, from 'the perfect teaching' downward, confusing the biased with the perfect. Regarding 'eight wrong practices': because they are the reverse of the eightfold correct path, they are called wrong. > — English (machine translation) (machine translation) - [Previous: 9.126](https://indike.org/pramana/in.bauddha.taisho.1779.9.126) - [Next: 9.128](https://indike.org/pramana/in.bauddha.taisho.1779.9.128) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1779.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.9.127) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.9.127](https://indike.org/pramana/in.bauddha.taisho.1779.9.127) · Pramāṇa