[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) › 4.12.2 # 維摩經義疏 4.12.2 維摩經義疏 4.12.2 - **Language:** Classical Chinese ### [4.12.2](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.2) 所以然者，夫心有所求則有著，有著則有所縛，便不得離，況乖乎實相，故令心無所求。 以心無所求故，心行斷言語滅，即實智不思議也。 以實相不可求則無數於外，以實智無所求則無心於內，故境智並冥、緣觀俱寂，乃為理極，真不思議也。 「說是語時，五百天子於諸法中得法眼淨」。 以悟緣觀俱寂、內外並冥，則有所得塵累皆息，故稱法眼淨也。 但法眼淨有二義：據小乘則是須陀洹果； 約大乘謂初地菩薩，以大乘初地為見道故也。 肇公云「此文是大乘法眼淨也。 」「爾時長者維摩詰問文殊師利言：仁者遊於無量千萬億阿僧祇國，何等佛土方有好上妙功德成就師子之座」。 此第二次明權智不思議。 上辨無所求，乃契於實相，故能遍給一切群生所求。 就文內，大開為二：一略相權智不思議、二廣釋權智不思議。 初文十句：一淨名問、二文殊答、三淨名借座、四燈王遣座、五大眾稱歎、六淨名命菩薩就座、七菩薩受教而座、八淨名教聲聞就座、九身子等不能、十重教令禮燈王。 此初。 淨名所以問者，一欲令賓自選妙極主，則應言取與，是故問矣。 二欲令時眾起敬信之心。 若不問而取，容是幻化所造； 今問方取，則知實有座來。 所以借他方座者，又有二義：一者欲顯諸佛功德依果殊妙，令時眾起求佛之心； 二欲因往反之事，令二國化流也。 「文殊師利言：居士！ 東方度三十六恒河沙國，有世界名須彌相，其佛號須彌燈王，今現在。 彼佛身長八萬四千由旬，其師子座高八萬四千由旬，嚴飾第一」。 第二文殊師利答。 肇公云「由旬，天竺里數不定，上由旬六十里、中由旬五十里、下由旬四十里。 」「於是長者維摩詰現神通力」。 此第三淨名借座。 〈香積品〉有彼菩薩來，故遣化往彼。 燈王佛國無有眾集，故但默現神通。 又是二品互明奇特，此辨以大入小、彼明以小宛大，故彼明遣化、此示默感也。 「即時彼佛遣三萬二千師子之座高廣嚴淨，來入維摩詰室」。 此第四燈王遣座。 淨名雖以神力往取，彼佛不遣亦無由致之。 「諸菩薩、大弟子、釋梵四天王等昔所未見，其室廣博，皆悉苞容三萬二千師子座，無所妨閡，於毘耶離城及閻浮提四天下亦不迫迮，悉見如故」。 第五時眾稱歎。 問：以大入小，小不增、大不減，不可思議。 今既稱其室廣博，則是增小，何名莫測？ 答：自內而觀其室廣博，自外而觀本相如故，則無所增也。 問：自外而觀本相如故，可不增外； 自內而觀其室廣博，應增內耶？ 答：淨名實能不增於內，但欲取二種不可思議：一者大坐入小室，而小室外相如故，是大小不思議。 二者欲明其室內外不思議，唯方丈一室，自內而觀則見其大，自外而觀猶是方丈，故是內外不思議也。 又解：於內不大，以人見其室容於座故，謂改小室，故次言本相如故。 本相如故，竟外相不大、內亦不增也。 「爾時維摩詰語文殊師利：就師子座。 與諸菩薩上人俱坐，當自立身如彼坐像。 」第六明令菩薩就坐。 「其得神通菩薩，即自變形為四萬二千由旬，坐師子座。 諸新發意菩薩及大弟子皆不能昇」。 第七受教而坐。 「爾時維摩詰語舍利弗：就師子座」。 第八重教聲聞。 「舍利弗言：居士！ 此座高廣，吾不能昇」。 第九聲聞不能就座。 自有二義：一者維摩詰神力所制，欲令眾生知大小乘優劣若此之懸也。 二者諸佛功德之坐，非無德所坐，理自冥絕，非所制也。 「維摩詰言：唯舍利弗！ 為須彌燈王如來作禮，乃可得坐」。 第十勸禮燈王。 既是燈王，業起禮之，則承佛神力，故得坐也。 「於是初發意菩薩及大弟子即為須彌燈王如來作禮，便得坐師子座。 舍利弗言：居士！ 未曾有也如此小室乃容受此高廣之座，於毘耶離城無所妨閡，又於閻浮提聚落城邑及四天下諸天龍王鬼神宮殿亦不迫迮」。 此下第二廣釋不思議。 > Why is this so? Whenever the mind seeks something, attachment arises; when attachment arises, bond arises, and thus one cannot attain liberation, let alone accord with the true reality of phenomena. Therefore, the mind is caused to seek nothing. Because the mind seeks nothing, the mind's activity ceases and speech is extinguished; this is the inconceivability of real wisdom. Because true reality cannot be sought, there are no external objects; because real wisdom seeks nothing, there is no internal mind. Thus, the object and wisdom are both obscured in oneness, and the condition and contemplation are both tranquil; this is the ultimate principle, truly inconceivable. 'When these words were spoken, five hundred devaputras attained the purity of the Dharma-eye regarding all phenomena.' Because they awakened to the fact that condition and contemplation are both tranquil, and that inner and outer are both obscured in oneness, all defilements and burdens associated with grasping ceased; hence it is called 'the purity of the Dharma-eye.' However, the purity of the Dharma-eye has two meanings: according to the Hīnayāna, it is the fruit of the srotāpanna; according to the Mahāyāna, it refers to a bodhisattva of the first ground, because in the Mahāyāna, the first ground is the path of seeing. Master Zhao says, 'This passage refers to the purity of the Dharma-eye of the Mahāyāna.' 'Then the elder Vimalakīrti asked Mañjuśrī, saying, "Virtuous one, you have traveled through immeasurable tens of millions of billions of asaṃkhyeya lands. In which Buddha-land are there lion seats that possess such supreme, wondrous merits?"' This is the second section, explaining the inconceivability of expedient wisdom. Above, it explained that having nothing to seek accords with true reality; therefore, one can everywhere supply whatever all living beings seek. Within the text, it broadly divides into two: first, briefly presenting the characteristics of the inconceivability of expedient wisdom; second, broadly explaining the inconceivability of expedient wisdom. The first passage consists of ten phrases: first, Jingming's question; second, Mañjuśrī's answer; third, Jingming borrowing the seats; fourth, the King of Lamps sending the seats; fifth, the great assembly's praise; sixth, Jingming instructing the bodhisattvas to take their seats; seventh, the bodhisattvas receiving the teaching and seating themselves; eighth, Jingming instructing the śrāvakas to take their seats; ninth, Śāriputra and the others being unable to do so; tenth, repeating the instruction to pay homage to the King of Lamps. This is the first. The reason Jingming asks is, first, he wishes to let the guest choose the most marvelous seat himself, and then he will speak to borrow it; therefore, he asks. Second, he wishes to cause the assembly at that time to generate reverence and faith. If he had taken them without asking, they might have been created by magical illusion; now, asking before taking them, they know the seats actually came. As for borrowing seats from another land, there are also two reasons: first, he wishes to reveal the marvelous fruition of the merits of the Buddhas, causing the assembly to give rise to the aspiration to seek Buddhahood; second, through the affair of going back and forth, he causes the transformation to flow between the two lands. 'Mañjuśrī said, "Householder! Passing beyond thirty-six Ganges sands of lands to the east, there is a world named Mount Sumeru-like Marks. Its Buddha is named Sumeru Lamp King, who is present even now. That Buddha's body is eighty-four thousand yojanas in height, and his lion seat is eighty-four thousand yojanas high, supreme in adornment."' This is the second: Mañjuśrī's answer. Master Zhao says, 'A yojana is an Indian measure of li that is not fixed: a superior yojana is sixty li, a medium yojana is fifty li, and an inferior yojana is forty li.' 'Thereupon the elder Vimalakīrti manifested his supernatural power.' This is the third: Jingming borrowing the seats. In the chapter 'The Fragrance Accumulation', that bodhisattva comes, so an emanation is sent there. In the Buddha-land of the Lamp King, there was no assembly gathered, so he merely manifested supernatural power silently. Furthermore, these two chapters mutually illuminate something extraordinary: this chapter explains taking the large into the small, while that chapter explains accommodating the small to the large; therefore, that chapter explains sending an emanation, while this chapter shows silent resonance. 'Instantly that Buddha dispatched thirty-two thousand lion seats, tall, broad, strict, and pure, to come into Vimalakīrti's room.' This is the fourth: the Lamp King sending the seats. Although Jingming used supernatural power to go and fetch them, had that Buddha not sent them, there would have been no way to bring them. 'The bodhisattvas, great disciples, Śakra, Brahmā, the Four Heavenly Kings, and others had never seen anything like this before. His room was vast and spacious, entirely encompassing the thirty-two thousand lion seats without any obstruction, and without crowding the city of Vaiśālī, the four continents of Jambudvīpa, or anything else, all appearing just as before.' This is the fifth: the praise of the assembly at that time. Question: Taking the large into the small, with the small not increasing and the large not decreasing, is inconceivable. Now, since it praises his room as vast and spacious, that means the small increased; how can it be called unfathomable? Answer: Looking from within, the room was vast and spacious; looking from outside, its original appearance was as before, so nothing was increased. Question: Looking from outside, its original appearance was as before, so it might not have increased externally; but looking from within, the room was vast and spacious—should it not have increased internally? Answer: In reality, Jingming was able not to increase it internally, but he wished to capture two kinds of inconceivability: first, the large seats entered the small room while the external appearance of the small room was as before, which is the inconceivability of large and small; second, he wished to clarify the inconceivability of inside and outside regarding the room—being only a room ten feet square, looking from inside one sees it as vast, yet looking from outside it is still ten feet square, which is the inconceivability of inside and outside. Another explanation: internally it was not enlarged, but because people saw that the room accommodated the seats, they thought the small room had been modified; hence it next says that its original appearance was as before. 'Original appearance as before' means that in the end its external appearance was not large, nor was its interior increased. 'Then Vimalakīrti said to Mañjuśrī, "Take your places on the lion seats. Sit together with all the bodhisattva superiors; you should make your own bodies like the images of those seats."' This is the sixth: explaining the instruction for the bodhisattvas to take their seats. 'The bodhisattvas who had attained supernatural powers immediately transformed their bodies to forty-two thousand yojanas and sat upon the lion seats. All the newly resolved bodhisattvas and great disciples were unable to ascend.' This is the seventh: receiving the instruction and sitting. 'Then Vimalakīrti said to Śāriputra, "Take your place on a lion seat."' This is the eighth: instructing the śrāvakas again. 'Śāriputra said, "Householder! These seats are so tall and broad that I cannot ascend them."' This is the ninth: the śrāvakas being unable to take their seats. This naturally has two meanings: first, it was restricted by Vimalakīrti's supernatural power, wishing to make sentient beings realize how far apart the Mahāyāna and Hīnayāna are in superiority and inferiority; second, the seat of the merits of the Buddhas is not something those without merit can sit upon—it naturally and obscurely excludes them by principle, and was not restricted \[by him\]. 'Vimalakīrti said, "Well, Śāriputra! Pay homage to the Tathāgata Sumeru Lamp King, and only then will you be able to sit."' This is the tenth: urging them to pay homage to the Lamp King. Since he is the Lamp King, by rising to pay homage to him, one receives the Buddha's supernatural power, and thus can sit. 'Thereupon the newly resolved bodhisattvas and great disciples immediately paid homage to the Tathāgata Sumeru Lamp King, and then were able to sit upon the lion seats. Śāriputra said, "Householder! It is unprecedented that such a small room can accommodate these tall and broad seats without obstructing anything in the city of Vaiśālī, or crowding the hamlets, cities, and palaces of devas, nāga kings, and spirits throughout the four continents of Jambudvīpa."' Below this is the second part: broadly explaining the inconceivable. > — English (machine translation) (machine translation) - [Previous: 4.12.1](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.1) - [Next: 4.12.3](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.3) - [Up: 4.12](https://indike.org/pramana/in.bauddha.taisho.1781.4.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.4.12.2) — English, machine translation ## Linked texts (2) - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.46) — Classical Chinese - [佛說維摩詰經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-zhi-qian.1.95) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.4.12.2](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.2) · Pramāṇa