[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) › [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781) › 1.29.3 # 維摩經義疏 1.29.3 維摩經義疏 1.29.3 - **Language:** Classical Chinese ### [1.29.3](https://indike.org/pramana/in.bauddha.taisho.1781.1.29.3) 又直釋云：菩薩說法化於眾生，眾生得成於佛、復化眾生，所化眾生復得成佛。 如是眾生不盡、三寶不絕，降伏魔怨制諸外道。 紹隆明於顯正，降制辨乎權耶。 外國稱為魔羅，此云殺者，以能害慧命，故稱為怨。 但說魔不同，凡有二種：一者四魔、二者八魔。 四魔者，一煩惱魔，為生死因。 二天魔，為生死緣。 陰、死二魔，是生死果。 陰為其通、死為其別，故因有內外、果有通別。 故立四也。 言八魔者，四同上說，復有無常、無我、無樂、無淨，破佛果四德，故名為魔。 小乘不以為患，故不說之； 依大乘義，入煩惱魔攝。 言降伏者，小乘見四諦降煩惱魔，入無餘涅槃降於死陰，以神通呪術伏彼天魔。 大乘降伏者，得無生忍降煩惱魔，得法身故降於陰魔，得無生忍及法身故降死魔，得無動三昧降於天魔。 降八魔者，若知如來常樂我淨，故除四倒，名降四魔。 降陰等四，不異前釋。 吉藏謂義論則具含四八，就文但降天魔。 大士德過三界無敵，降天魔則天無敵矣，制外道則人無敵矣。 怖之以威為降、屈之以辨稱制。 人天尚其無敵，四趣何故足論？ 「悉以清淨永離蓋纏」。 降制則外離眾部，永離則內除結縛。 有所得心覆於正觀，稱之為蓋； 繫縛行者，目之為纏。 大士懷無所依，故云悉以清淨。 又云：蓋即五蓋，謂貪欲、瞋恚、睡眠、掉悔及疑。 纏者十纏，謂無慚、無愧、忿、覆、慳、嫉、睡、眠、掉、悔。 小乘但明十纏，《智度論》明五百纏，蓋亦應有無量蓋也。 「心常安住無閡解脫」，前歎離行，今美得行。 無閡解脫，即是此經不思議解脫也。 不二正觀恒現在前，謂心常安住。 虛通自在，名為無閡。 塵累蕭然，故稱解脫。 「念定總持辨才不斷」。 既常安正觀則無德不圓，念不斷則慧逾明，定不斷則心常一，持不斷則憶識強，辨不斷則化無礙。 備此四門，則萬行自在。 通稱不斷者，凡夫功德經胎則失、二乘更不復生，故不名不斷。 菩薩經身不失、歷劫逾明，故云不斷。 「布施持戒忍辱精進禪定智慧及方便力無不具足」，上美四德，今歎十行。 諸波羅蜜，具橫竪二門：竪則配於十地，橫則一位具十。 初地始得正觀，初離凡夫，於身命財不生貪著故能棄之，配於檀度。 又檀為行首，喜是地初，所以相配。 二地內心離惡、修行十善，故配持戒。 三地信忍位滿、能忍於辱，故忍在三地。 四地修習道品、懃策眾行，故以精進配於四地。 五地觀乎四諦、學於五明，非定不發，故以禪為五地。 六地順忍位滿，能觀十二因緣，宜用般若，居在六地。 七地即空為有，善巧義彰，故以方便起於七地。 八地更從諸佛受異法門，具起諸願，故居八地。 九地入法師位，具四無礙辨，於境有強用，故力在九地。 十地因位已滿，決定無疑，故智為十地。 此文從布施至方便為七，力為名八，無不具足即願與智，故備於十矣。 若橫論者，即一正觀具足十門。 不慳之義名曰檀那，決了無疑稱之為智。 吉藏謂十度橫竪義乃有之，如詳文意，但以七法。 如肇公云「法身大士得無生忍，以心無為，德無不為。 故施極於施而未嘗施，戒極於戒而未嘗戒。 」以施極於施，故不證無； 為而未嘗施，不滯於有。 不證於無，名曰漚和； 不滯於有，稱為般若。 故於一一門皆備二慧，名為具足，不言具足配九地十地也。 「逮無所得不起法忍」。 上無不具足，歎其行遠； 逮無所得，敘其位高。 大士所以具眾行者，以位在無生忍，故舉位以釋於行。 逮之言及，如人不逮稱之不及。 無所得，即無依無受、不著不住之義也。 動念生心，畢竟寂然，稱為不起。 安耐實相，不悔不疑，故稱為忍。 「已能隨順轉不退輪」。 上美自悟，今歎化他。 一順實相、二順機緣、三順佛旨，故言隨順。 又佛為真轉，菩薩未及，但隨順轉。 自我之彼，故名為轉。 > Furthermore, a straightforward explanation says: Bodhisattvas teach the Dharma and transform sentient beings; sentient beings succeed in becoming Buddhas and in turn transform sentient beings; and those transformed sentient beings likewise succeed in becoming Buddhas. In this way, sentient beings are never exhausted and the Three Jewels never cease. \[Next is:\] "Subduing the enmity of māras and controlling all non-Buddhists." "Carrying forward and making prosper" refers to revealing the orthodox; "subduing and controlling" distinguishes \[it from\] the expedient and heterodox. In foreign languages it is called \*māra\*, which is translated here as "killer"; because it can harm the life of wisdom, it is therefore called an "enemy." Yet māras are spoken of differently, comprising two kinds in all: first, four māras; second, eight māras. As for the four māras: first is the affliction-māra, which is the cause of saṃsāra; second is the heavenly māra, which is the condition for saṃsāra; the aggregate-māra and death-māra are the results of saṃsāra. The aggregates are general, and death is specific; thus causes have internal and external, while results have general and specific. Hence four are established. Regarding the eight māras: four are the same as stated above; additionally there are impermanence, non-self, suffering (non-bliss), and impurity, which destroy the four virtues of the Buddha-fruit and are therefore named māras. The Lesser Vehicle does not consider them afflictions and therefore does not speak of them; according to the meaning of the Great Vehicle, they are subsumed under the affliction-māra. As for "subduing": in the Lesser Vehicle, seeing the four truths subdues the affliction-māra; entering nirvāṇa without remainder subdues death and the aggregates; and using supernatural powers and incantations subdues the heavenly māra. As for the Great Vehicle's subduing: attaining the patience of non-arising subdues the affliction-māra; obtaining the dharmakāya subdues the aggregate-māra; obtaining the patience of non-arising and the dharmakāya subdues the death-māra; and attaining the unshakeable samādhi subdues the heavenly māra. As for subduing the eight māras: if one knows the Tathāgata's permanence, bliss, self, and purity, one thereby eliminates the four inversions, which is called subduing the four māras. Subduing the four consisting of aggregates and so forth is no different from the previous explanation. Jizang says: In terms of doctrinal meaning, it fully contains both four and eight; regarding the text, it only \[mentions\] subduing the heavenly māra. The mahāsattva's virtue surpasses the three realms without peer: subduing the heavenly māra means being peerless among devas; controlling non-Buddhists means being peerless among humans. Overawing them with majestic power is called "subduing"; humbling them with eloquence is termed "controlling." When one is peerless even among humans and devas, what need is there to discuss the four evil destinies? \[Next is:\] "Having become completely pure, they are forever free from hindrances and entanglements." "Subduing and controlling" means externally leaving the heterodox schools behind; "forever free" means internally eliminating fetters and bonds. A mind with acquisition covers over correct contemplation, which is called a "hindrance"; binding practitioners is termed an "entanglement." Because mahāsattvas cherish that which has no reliance, \[the sūtra\] says "having become completely pure." Furthermore, it is said: hindrances are the five hindrances, namely sensual desire, ill will, torpor-and-sleep, restlessness-and-remorse, and doubt. Entanglements are the ten entanglements, namely shamelessness, lack of remorse, wrath, concealment, stinginess, jealousy, drowsy sleep, slumber, restlessness, and remorse. The Lesser Vehicle only explains ten entanglements, whereas the \*Dazhidulun\* explains five hundred entanglements; hindrances should likewise have immeasurable hindrances. \[Next is:\] "Their minds always abide peacefully in unhindered liberation." The preceding praised their practice of detachment; now it lauds their practice of attainment. Unhindered liberation is precisely this sūtra's inconceivable liberation. The non-dual correct contemplation is constantly present before them, which is called "their minds always abide peacefully." Open, pervasive, and sovereign: this is named "unhindered." Aloof from defilements and entanglements, it is therefore termed "liberation." \[Next is:\] "Mindfulness, concentration, dhāraṇī, and eloquence are unceasing." Since they always abide peacefully in correct contemplation, no virtue is not complete: when mindfulness is unceasing, wisdom becomes ever brighter; when concentration is unceasing, the mind is always unified; when retention (\*dhāraṇī\*) is unceasing, recollection and cognition are strong; when eloquence is unceasing, transforming others is unobstructed. Equipped with these four gates, the myriad practices are sovereign. As for all being called "unceasing": the merit of ordinary beings is lost when passing through the womb, and that of the two vehicles arises no more; hence they are not called unceasing. Bodhisattvas do not lose it across lifetimes, and through kalpas it becomes ever brighter; therefore it is said to be "unceasing." \[Next is:\] "Giving, morality, patience, diligence, meditation, wisdom, as well as the power of upāya, are fully perfected in all of them." The above lauded the four virtues; now it praises the ten practices. The pāramitās possess both vertical and horizontal dimensions: vertically, they are matched to the ten stages; horizontally, one stage is complete with all ten. In the first stage, one first attains correct contemplation and first departs from ordinary beings; because one does not give rise to craving or attachment toward body, life, or wealth, one is able to relinquish them; this matches the pāramitā of dāna. Moreover, dāna is the foremost of practices and joy is the beginning of the stages; hence they correspond. In the second stage, the internal mind departs from evil and cultivates the ten virtuous deeds; hence it matches morality. In the third stage, the rank of the patience of faith is fulfilled and one is able to endure insult; hence patience is in the third stage. In the fourth stage, one cultivates the requisites of bodhi and diligently urges all practices forward; hence diligence matches the fourth stage. In the fifth stage, one contemplates the four truths and studies the five sciences; since it does not unfold without concentration, meditation is the fifth stage. In the sixth stage, the rank of compliant patience is fulfilled and one can contemplate the twelve links of dependent origination; wisdom is suitable to be employed, so it resides in the sixth stage. In the seventh stage, emptiness is precisely existence and skillful meaning is made manifest; hence upāya arises in the seventh stage. In the eighth stage, one further receives distinct Dharma methods from all Buddhas and fully gives rise to all vows; hence it resides in the eighth stage. In the ninth stage, one enters the position of Dharma master and possesses the four unhindered eloquences, having powerful function regarding objects; hence power resides in the ninth stage. In the tenth stage, the positions of causes are already fulfilled and one is decisive without doubt; hence wisdom (\*jñāna\*) is the tenth stage. This passage lists seven from giving to upāya, "power" is named as the eighth, and "fully perfected in all of them" refers to vow and wisdom; thus all ten are complete. If discussed horizontally, a single correct contemplation is fully endowed with the ten gates. The sense of not being stingy is named \*dāna\*; understanding decisively without doubt is called \*jñāna\*. Jizang says: The horizontal and vertical meanings of the ten pāramitās indeed exist, but looking closely at the text's intention, it employs only seven dharmas. As Master Zhao said: "The mahāsattva of the dharmakāya attains the patience of non-arising; because the mind is unconditioned, in virtue there is nothing it does not do. Therefore, giving reaches the culmination of giving yet has never given; morality reaches the culmination of morality yet has never maintained morality." Because giving reaches the culmination of giving, one does not realize non-existence; because one acts yet has never given, one does not stagnate in existence. Not realizing non-existence is named \*upāya\*; not stagnating in existence is termed \*prajñā\*. Therefore, each and every gate is endowed with both wisdoms, which is named "fully perfected"; it does not say that "fully perfected" corresponds to the ninth and tenth stages. \[Next is:\] "Attaining non-acquisition and the patience of non-arising phenomena." The "fully perfected in all of them" above praised their practices as far-reaching; "attaining non-acquisition" describes their stage as exalted. The reason the mahāsattva is endowed with all practices is that their stage resides in the patience of non-arising; thus the stage is cited to explain the practice. "Attaining" (\*dai\*) means reaching, as when a person does not reach something it is said to be unreached. "Non-acquisition" is the meaning of non-reliance, non-acceptance, non-clinging, and non-abiding. When thoughts move and the mind arises, it is ultimately tranquil; this is called "non-arising." Patiently bearing the true characteristic without regret or doubt: therefore it is termed "patience." \[Next is:\] "Already able to comply with and turn the irreversible wheel." The above lauded self-awakening; now it praises transforming others. First, complying with the true characteristic; second, complying with the faculties and conditions; third, complying with the Buddha's intent; hence it says "comply with." Moreover, the Buddha truly turns it, while bodhisattvas have not yet reached that and merely comply with and turn it. From oneself reaching others: therefore it is named "turning." > — English (machine translation) (machine translation) - [Previous: 1.29.2](https://indike.org/pramana/in.bauddha.taisho.1781.1.29.2) - [Next: 1.29.4](https://indike.org/pramana/in.bauddha.taisho.1781.1.29.4) - [Up: 1.29](https://indike.org/pramana/in.bauddha.taisho.1781.1.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.1.29.3) — English, machine translation ## Linked texts (1) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.1.51) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.1.29.3](https://indike.org/pramana/in.bauddha.taisho.1781.1.29.3) · Pramāṇa