[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) › 9.37 # 維摩經略疏垂裕記 9.37 維摩經略疏垂裕記 9.37 - **Language:** Classical Chinese ### [9.37](https://indike.org/pramana/in.bauddha.taisho.1779.9.37) 三、入文貼釋，二：初、分科。二、隨釋，六：初、身子為眾念座，五：初、身子生念。二、淨名問。經云「云何」者，總責之辭，猶言云何念座也。「仁者」下，以二事別責之。三、身子答。荊溪云：即有三失者，第一、責違心失，此取答時。然身子本來非全求座，但責現在不能亡軀，義當求座以成身失，為責之法道理如然。念座居懷，口稱為法，豈不正當心口相違。第二、約法責訶。不稱理者，準次第教，承前已來未曾求大，雖云被屈，復聞文殊稱歎難酬，然亦未作慕大之想。信知爾時雖云為法，但欲樂聞所行小法，此則正當違所求理。第三、興念失者，但於小乘尚乃成失，況復大耶？四、淨名彈訶，三：初、約事訶其違心失。二、約法訶其不稱理失，二：初、敘意分科。二、隨文釋義，四：初、約陰入三界訶。「還招麁變易死」者，方便為麁，實報為細。 > Third, entering the text to provide close explanations, which has two parts: First, dividing into sections. Second, explaining sequentially, in six parts: First, Śāriputra thinks of seats for the assembly, in five parts: First, Śāriputra gives rise to the thought. Second, Jingming asks. When the sūtra says "how is it," this is a phrasing of general rebuke, like saying "how can you think of seats?" From "O Worthy" downward, he specifically rebukes him with two matters. Third, Śāriputra answers. Jingxi says: "There are three faults: First, the fault of rebuking contradiction of one's mind; this takes the time of his answer. Yet Śāriputra originally did not entirely seek a seat; he merely rebuked his present inability to forget his physical body. In principle, it amounted to seeking a seat to perfect the bodily fault; the rationale for the method of rebuke is indeed like this. Harboring thoughts of a seat in his breast while claiming orally that it is for the sake of the Dharma—does this not precisely constitute mutual contradiction between mind and mouth? Second, rebuking based on Dharma. Regarding not according with the principle: according to the gradual teaching, in following along up to now he has never sought the Great \[Vehicle\]; although it is said he was humbled, and moreover heard Mañjuśrī's praise as difficult to match, yet he also had not formed thoughts of yearning for the Great \[Vehicle\]. One knows for certain that at that time, although he claimed it was for the sake of the Dharma, he only wished and took delight in hearing the small Dharma he practiced; this then precisely contradicts the principle that should be sought. Third, the fault of giving rise to the thought: when it constitutes a fault even within the Small Vehicle, how much more so in the Great?" Fourth, Jingming's reproach, in three parts: First, reproaching his fault of contradicting his mind based on phenomena. Second, reproaching his fault of not according with principle based on Dharma, in two parts: First, recounting the intention and dividing the sections. Second, explaining the meaning following the text, in four parts: First, reproaching based on the aggregates, sense fields, and three realms. "Further incurring gross changeful death": the expedient means is gross, while the real reward is subtle. > — English (machine translation) (machine translation) - [Previous: 9.36](https://indike.org/pramana/in.bauddha.taisho.1779.9.36) - [Next: 9.38](https://indike.org/pramana/in.bauddha.taisho.1779.9.38) - [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.9.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.9.37](https://indike.org/pramana/in.bauddha.taisho.1779.9.37) · Pramāṇa