[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 # 維摩經義疏 4.12 維摩經義疏 4.12 - **Language:** Classical Chinese ### [4.12.1](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.1) 大明化物，凡有二門：一者說法、二者現神通。 〈問疾〉一品明其說法，今此一品次明神通，則形聲益物也。 又上品，初明能化之疾，有空悲二道，亦是權實而慧； 次明所化之疾，亦空悲二道、權實兩慧。 說如此能化所化二慧者，並是為教菩薩修行義也。 今此品明修行得成，便有無方大用，故有〈不思議品〉。 問：以何為不思議體？ 答：通而為論之，凡有三法：一不思議境、二不思議智、三不思議教。 據能化為言，由境發智、因智說教，欲令所化之流藉教悟理、因理發智，故此三門義無不攝。 言不思議境者，即是真俗二諦，然二諦未曾境。 教據表理而言，故二諦為教； 約發智之義，故二諦名境。 通而言之，此真俗二境皆是因緣假名無所得義，非是凡夫二乘有所得人所能思議，故二境名不思議。 據別為論，真諦即諸法實相，心行處滅故意不能思、言語亦斷故口不能議，謂真諦不思議也。 俗諦亦言語道斷、心行處滅，如假有不可定有，故定有心滅； 假有不可定無，故定無心滅； 不可定亦有亦無、非有非無，故有所得定四句心能滅，亦定性四句所不可言，故是俗諦不思議也。 次明二智不思議者，實智即是波若，波若念想觀妄，言語亦斷，故心不能思、口不能議。 權智則變動無方，如大小容入，非凡夫二乘、下地菩薩所不能思議，名不思議也。 所言教不思議者，內有二智謂不思議本，外示形聲即不思議迹，謂以本垂迹。 由外不思議迹，得示不思議本，謂以迹顯本。 具如玄章所明。 就此品內，大開二章：一明實智不思議、二明權智不思議。 初文有五：一身子念座、二淨名呵詰、三身子答、四淨名呵、五時眾悟道。 「爾時舍利弗見此室中無有床座，作是念：斯諸菩薩、大弟子眾當於何坐」。 身子生念，凡有二義：一據迹為言。 法身大士身心無倦，聲聞結業之形，心雖無結、身有疲勞，故發止息之迹。 以其於弟子內年耆體劣前生念也，不欲現其累迹。 又必知淨名懸鑒其心，故但心念而不發言。 二者就本為論。 淨名與身子既是大小之人，相與化物，故淨名空室以待賓，身子念坐而發教。 「長者維摩詰知其意，語舍利弗言：云何？ 仁者！ 為法來耶、求床坐耶」。 此則淨名將辨無求之道，故因詰之。 所以然者，須坐之念，迹在有求，有求則乖理，非所以來意也。 「舍利弗言：我為法來，非為床座」。 上確定二實，而身子進退墮負。 若其為法，不應念坐； 如其念坐，何名為法？ 而身子偏答一問，本為法來，但形有勞，故求坐耳。 又形安則法入神，所以念坐，終為法也。 「維摩詰言：唯舍利弗！ 夫求法者不貪軀命，何況床坐。 夫求法者非有色受想行識之求、非有界入之求、非有欲色無色之求。 唯舍利弗！ 夫求法者，不著佛求、不著法求、不著眾求。 夫求法者，無見苦求、無斷集求、無造盡證修道之求。 所以者何？ 法無戲論」。 若言我當見苦、斷集、證滅、修道，是則戲論，非求法也。 「唯舍利弗！ 法名寂滅，若行生滅，是求生滅，非求法也。 法名無染，若染於法乃至涅槃，是則染著，非求法也。 法無行處，若行於法，是則行處，非求法也。 法無取捨，若取捨法，是則取捨，非求法也。 法無處所，若著處所，是則著處，非求法也。 法名無相，若隨相識，是則求相，非求法也。 法不可住，若住於法，是則住法，非求法也。 法不可見聞覺知，若行見聞覺知，是則見聞覺知，非求法也」。 此攝六根以為四用，眼為見、耳為聞、鼻舌身三根為覺、意根稱知。 「法名無為，若行有為，是則求有為，非求法也。 是故舍利弗！ 若求法者，於一切法應無所求」。 此章明無求，其旨有二：一者顯實相之理，超四句、絕百非，言語道斷、心行所滅，不可以有無等求實相，此即釋不思議境也。 二者欲令行人契於實相，亦息一切有所得心。 > Broadly speaking, transforming living beings involves two approaches: the first is expounding the Dharma, and the second is manifesting spiritual penetrations. The chapter "Inquiring about Illness" explains his expounding of the Dharma, while this present chapter next explains his spiritual penetrations; thus, form and sound benefit living beings. Furthermore, the previous chapter first explained the illness of the one able to transform, which involves the two paths of emptiness and compassion, as well as the two wisdoms of the provisional and the real; next, it explained the illness of those to be transformed, which likewise involves the two paths of emptiness and compassion and the two wisdoms of the provisional and the real. Expounding these two wisdoms of the one transforming and those transformed is entirely meant to teach bodhisattvas how to cultivate practice. Now, this chapter explains that once cultivation of practice is accomplished, there are boundless great functions; therefore, there is the chapter "The Inconceivable". Question: What constitutes the essence of the inconceivable? Answer: Speaking generally, there are three dharmas: first, the inconceivable sphere; second, the inconceivable wisdom; and third, the inconceivable teaching. From the perspective of the one able to transform, wisdom arises from the sphere, and based on wisdom the teaching is expounded, intending to lead the assembly of those to be transformed to awaken to the principle by relying on the teaching, and to give rise to wisdom on the basis of the principle; hence nothing is omitted from these three gates. As for the inconceivable sphere, it is the two truths of the ultimate and the conventional; yet the two truths have never been \[mere\] spheres. When speaking in terms of expressing the principle, the two truths are teachings; regarding the sense of giving rise to wisdom, the two truths are called spheres. Generally speaking, both of these spheres, the ultimate and the conventional, possess the meaning of dependent arising, nominal designation, and non-attainment. They are not what ordinary people or people of the two vehicles who possess grasping can conceive; hence the two spheres are called inconceivable. Discussing them specifically: the ultimate truth is the true nature of all dharmas, where the activity of the mind is extinguished, and so the intellect cannot conceive of it; speech also ceases, and so the mouth cannot discuss it—this is called the inconceivability of the ultimate truth. For the conventional truth, too, the path of speech is cut off, and the activity of the mind is extinguished: since provisional existence cannot be definitely existent, the mind of definite existence is extinguished; since provisional existence cannot be definitely non-existent, the mind of definite non-existence is extinguished; and since it cannot be definitely both existent and non-existent, nor neither existent nor non-existent, the grasping mind that determines the four propositions is able to be extinguished, nor can it be spoken of by the four propositions of definite intrinsic nature; therefore, this is the inconceivability of conventional truth. Next, explaining the inconceivability of the two wisdoms: real wisdom is prajñā; in prajñā, thoughts, conceptualisations, and visualisations are false, and speech also ceases, so the mind cannot conceive of it and the mouth cannot discuss it. Provisional wisdom transforms without bounds, such as the large and small containing each other; this is something ordinary people, the two vehicles, and bodhisattvas of lower grounds cannot conceive—hence it is called inconceivable. As for the inconceivability of teaching: possessing the two wisdoms within is called the inconceivable origin; manifesting forms and sounds without is called the inconceivable traces—this is called tracing out from the origin. Relying on external inconceivable traces, one is able to reveal the inconceivable origin—this is called revealing the origin by means of traces. This is fully explained in the profound introductory chapter. Within this chapter, it opens into two main sections: first, explaining the inconceivability of real wisdom; second, explaining the inconceivability of provisional wisdom. The first text has five parts: first, Śāriputra thinking of seats; second, Jingming rebuking and questioning him; third, Śāriputra replying; fourth, Jingming rebuking; and fifth, the assembly awakening to the Path. "At that time, Śāriputra, seeing that there were no couches or seats in this room, had this thought: 'Where should these bodhisattvas and the great disciples sit?'" Śāriputra giving rise to this thought has two meanings: first, speaking in terms of the traces. Mahāsattvas of the dharmakāya have no weariness of body or mind, whereas the śrāvakas possess bodies born of afflictive karma; although their minds have no afflictive fetters, their bodies experience fatigue, and thus he displayed the trace of desiring rest. Because he was elderly and physically frail among the disciples, he gave rise to this thought first, yet he did not wish to manifest his burdensome trace. Moreover, he certainly knew that Jingming would discern his mind from afar, and therefore he only thought it in his mind without uttering words. Second, discussing it in terms of the origin. Since Jingming and Śāriputra are persons of the Great and Small \[Vehicles\] acting together to transform beings, Jingming emptied the room to await the guests, and Śāriputra thought of seats to initiate the teaching. "The elder Vimalakīrti, knowing his thought, said to Śāriputra: 'How is it, virtuous one? Have you come for the sake of the Dharma, or have you come seeking couches and seats?'" This is Jingming about to clarify the way of non-seeking, and therefore taking the opportunity to question him. Why is this? The thought of needing a seat belongs trace-wise to seeking; having seeking is contrary to principle, and is not the purpose of his coming. "Śāriputra said: 'I have come for the sake of the Dharma, not for couches and seats.'" Above, he fixed two realities, and Śāriputra, whether advancing or retreating, fell into defeat. If he came for the Dharma, he should not have thought of seats; if he thought of seats, how could it be called coming for the Dharma? Yet Śāriputra answered only one question: he had originally come for the Dharma, but merely because his physical form was weary, he sought a seat. Furthermore, when the body is at peace, the Dharma enters the spirit; therefore, thinking of a seat was ultimately for the sake of the Dharma. "Vimalakīrti said: 'Ah, Śāriputra! One who seeks the Dharma does not begrudge body or life, how much less couches and seats! One who seeks the Dharma has no seeking of form, sensation, perception, formations, or consciousness; has no seeking of realms or entrances; has no seeking of desire, form, or formlessness. Ah, Śāriputra! One who seeks the Dharma does not seek clinging to the Buddha, does not seek clinging to the Dharma, does not seek clinging to the Saṅgha. One who seeks the Dharma has no seeking to perceive suffering, no seeking to abandon the origin \[of suffering\], no seeking to realize cessation, and no seeking to cultivate the Path. Why is this? The Dharma is free of conceptual proliferation.'" If one says, "I shall perceive suffering, abandon the origin, realize cessation, and cultivate the Path," this is conceptual proliferation, not seeking the Dharma. "'Ah, Śāriputra! The Dharma is called quiescent cessation; if one practices arising and ceasing, that is seeking arising and ceasing, not seeking the Dharma. The Dharma is called undefiled; if one is defiled by the Dharma or even by nirvāṇa, that is defilement and clinging, not seeking the Dharma. The Dharma has no sphere of activity; if one engages in activity regarding the Dharma, that is a sphere of activity, not seeking the Dharma. The Dharma has neither grasping nor rejection; if one grasps or rejects the Dharma, that is grasping and rejection, not seeking the Dharma. The Dharma has no location; if one clings to a location, that is clinging to a location, not seeking the Dharma. The Dharma is called signless; if one cognizes according to signs, that is seeking signs, not seeking the Dharma. The Dharma cannot be dwelled in; if one dwells in the Dharma, that is dwelling in the Dharma, not seeking the Dharma. The Dharma cannot be seen, heard, sensed, or known; if one practices seeing, hearing, sensing, and knowing, that is seeing, hearing, sensing, and knowing, not seeking the Dharma.'" This subsumes the six sense faculties into four functions: the eye is seeing, the ear is hearing, the three faculties of nose, tongue, and body are sensing, and the mind faculty is called knowing. "'The Dharma is called the unconditioned; if one practices the conditioned, that is seeking the conditioned, not seeking the Dharma. Therefore, Śāriputra, one who seeks the Dharma should have no seeking in regard to all dharmas.'" This passage clarifies non-seeking, and its purpose is twofold: first, to reveal the principle of the true nature, which transcends the four propositions and cuts off the hundred negations, where the path of speech is severed and the activity of the mind is extinguished, so that one cannot seek the true nature through existence, non-existence, and so forth—this explains the inconceivable sphere. Second, it intends to lead the practitioner to accord with the true nature, and likewise to calm all minds that engage in grasping. > — English (machine translation) (machine translation) ### [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) ### [4.12.3](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.3) 就文為五：一身子就坐稱歎、二淨名淨釋、三迦葉抑揚、四時眾蒙益、第五淨名重歎不思議。 「維摩詰言：唯舍利弗！ 諸佛菩薩有解脫名不思議」。 第二淨名解釋。 解脫體者，謂權實智也。 猶是一正觀，為眾生故，異稱說之，或作解脫之名、或為涅槃之稱、或受般若之號、又立一乘之目。 今言解脫，凡有二義：一者體則無礙、二者用則自在。 自在者，夫欲為而不能，則是縛也； 應念即能，解脫無不能，故名為解脫。 大士能然，凡夫、二乘、下位菩薩莫知所知能然，故名不思議。 此出解脫名也。 「若菩薩住是解脫者，以須彌之高廣內芥子中，無所增減，須彌山王本相如故，而四天王、忉利諸天不覺不知己之所入，唯應度者乃見須彌入芥子中，是名不思議解脫法門」。 自此以下，十三復次釋解脫之用，即是以迹顯本。 十三復次為三：初十一事，就依果外法明不思議； 次一事，就內形明不思議； 第十三一事，就音聲明不思議。 初明大入小而無增減者，有人言：大實不入小，但以神力令物見入。 有人言：大實容入小，故使物見。 今謂具有二義：一實不入，能令見入； 二實能令入，適緣所宜。 問：小大既不增減，云何容入？ 答：有人言：既稱不可思議，故高推聖境，無以釋之。 有人言：大無大相，故大能入小； 小無小相，故小能容大。 今謂二釋並皆不然。 若無大小相，何所容入？ 小大若定性，不容亦有定性。 不容定不容，不可令其見容，故定性少大亦無容入。 今言容入者，以因緣假名容入故。 大稱小大，大得入小； 小是大小，故小能容大。 問：小既不增，云何容大也。 答：如一寸之鏡懸在於壁而照見天下，天下之物究現鏡內，而物不減、鏡亦不增也。 「又以四大海水入毛孔，不嬈魚鼈黿鼉水性之屬，而彼大海本相如故，諸龍、鬼神、阿修羅等不覺不知己之所入，於此眾生亦無所嬈。 又舍利弗！ 住不可思議解脫菩薩，斷取三千大千世界如陶家輪，著右掌中，擲過恒河沙世界之外，其中眾生不覺不知己之所往。 又復還置本處，都不使人有往來想，而此世界本相如故。 又舍利弗！ 或有眾生樂久住世而可度者，菩薩即演七日以為一劫，令彼眾生謂之一劫； 或有眾生不樂久住而可度者，菩薩即促一劫以為七日，令彼眾生謂之七日」。 自上以來就法體自在明不思議。 此之一事，約時延促明不思議。 問：前就法體辨大小容入既無增減，今明時之長短，云何有延促耶？ 答：不思議多門，非可一類。 前是無增減論不思議，今還增減明不思議也。 問：無增減可不思議。 既其增減，何名不測？ 答：凡夫二乘下位之人，不能促一劫為七日、延七日為一劫，大士能然，故是不思議也。 又雖促一劫為七日而一劫宛然，雖延七日為一劫，七日如故，所以謂不思議。 問：云何得爾？ 答：如人一夕之夢，見百年受樂，而一夕不長、百季不短。 大士所為如是也。 「又舍利弗！ 住不思議解脫菩薩，以一切佛土嚴飾之事集在一國，示於眾生。 又菩薩以一佛土眾生，置之右掌，飛到十方遍示一切，而不動本處。 舍利弗！ 十方眾生供養諸佛之具，菩薩於一毛孔皆令得見。 又十方國土所有日月星宿，於一毛孔普使見之。 又舍利弗！ 十方世界所有大風，菩薩悉能吸著口中，而身無損，外諸樹木亦不摧折。 又十方世界劫燒盡時，以一切火內於腹中，火事如故，而不為害。 又於下方過恒河沙等諸佛世界取一佛土，舉著上方過恒河沙無數世界，如持針鋒舉一棗葉而無所嬈。 又舍利弗！ 住不可思議解脫菩薩，能以神通現作佛身，或現辟支佛身、或現聲聞身、或現帝釋身、或現梵王身、或現世主身、或現轉輪王身。 又十方世界所有眾聲上中下音，皆能變之令作佛聲，演出無常、苦、空、無我之音，及十方諸佛所說種種之法，皆於其中普令得聞。 舍利弗！ > In terms of the text, there are five \[sections\]: first, Śāriputra takes his seat and praises \[the scene\]; second, Jingming clearly explains \[the matter\]; third, Kāśyapa evaluates \[the śrāvakas and bodhisattvas\]; fourth, the assembly receives benefit; fifth, Jingming reiterates his praise of the inconceivable. / “Vimalakīrti said: ‘Noble Śāriputra! The Buddhas and bodhisattvas possess a liberation called the inconceivable.’” / Second, Jingming explains it. The essence of this liberation is the provisional and real wisdoms. It is still the single correct contemplation, which is spoken of under different designations for the sake of sentient beings: sometimes called "liberation", sometimes named "nirvāṇa", sometimes given the title "prajñā", and also established under the heading of the "One Vehicle". Now, in speaking of liberation, there are two meanings: first, in its essence it is unobstructed; second, in its function it is sovereign. As for "sovereign", when one wishes to do something but cannot, that is bondage; when one is able \[to do it\] as soon as thought arises, and in liberation there is nothing one cannot do, it is therefore called liberation. The mahāsattvas are able to do so, whereas ordinary beings, the two vehicles, and bodhisattvas of lower stages cannot comprehend what they know or are capable of doing; hence it is called "inconceivable". This explains the name of the liberation. / “If a bodhisattva abides in this liberation, he can insert the height and breadth of Mount Sumeru into a mustard seed without increase or decrease, Mount Sumeru, king of mountains, remaining in its original form as before, while the devas of the Four Heavenly Kings and Trāyastriṃśa are unaware and unconscious of where they have entered; only those who are destined to be saved see Mount Sumeru entering the mustard seed. This is called the Dharma-door of the inconceivable liberation.” / From here down, thirteen successive points explain the function of liberation—that is, revealing the origin by means of the traces. The thirteen points comprise three \[parts\]: first, eleven matters explain the inconceivable in terms of the external dharmas of the dependent fruit; next, one matter explains the inconceivable in terms of the internal physical form; the thirteenth, a single matter, explains the inconceivable in terms of vocal sound. / First, explaining that the great enters the small without increase or decrease: some say that the great does not actually enter the small, but by spiritual power beings are made to see it enter. Some say that the great is actually accommodated in and enters the small, and beings are thus made to see it. Now it is asserted that it possesses both meanings: first, it does not actually enter, yet can cause it to be seen as entering; second, it can actually cause it to enter, according to what is appropriate to the conditions. / Question: Since the small and the great neither increase nor decrease, how can there be accommodation and entry? / Answer: Some say that since it is called "inconceivable", one reverently exalts the sacred realm and there is no way to explain it. Some say that because the great lacks the mark of greatness, the great can enter the small; because the small lacks the mark of smallness, the small can accommodate the great. Now it is asserted that both explanations are incorrect. If there were no marks of greatness or smallness, what would accommodate or enter? If small and great were of determinate nature, non-accommodation would also have a determinate nature. What is determinately non-accommodating cannot be made to be seen as accommodating; thus, with a determinate nature, small and great would also have no accommodation or entry. Now, when we speak of accommodating and entering, it is because accommodation and entry occur through dependent origination and provisional designations. When the great is designated as "small-great", the great can enter the small; when the small is "great-small", the small can accommodate the great. / Question: Since the small does not increase, how does it accommodate the great? / Answer: Just as a one-inch mirror hanging on a wall reflects and sees all under heaven, and the things of all under heaven are fully manifested within the mirror, yet the things do not diminish and the mirror does not increase. / “Furthermore, he can insert the waters of the four great oceans into a single hair-pore without disturbing the fishes, turtles, sea-turtles, and alligators, or other water-dwelling species, while those great oceans remain in their original form as before, and the nāgas, ghosts, spirits, asuras, and the like are unaware and unconscious of where they have entered, nor are these sentient beings troubled in any way. / Furthermore, Śāriputra, a bodhisattva who abides in the inconceivable liberation can take up the trichiliocosm like a potter's wheel, place it in his right palm, and cast it beyond worlds as numerous as the sands of the Ganges, while the sentient beings within it are unaware and unconscious of where they have gone. Furthermore, he puts it back in its original place without causing anyone to have the notion of coming or going, while this world remains in its original form as before. / Furthermore, Śāriputra, if there are sentient beings who delight in remaining long in the world and can be saved, the bodhisattva then expands seven days into a kalpa, causing those sentient beings to perceive it as a kalpa; if there are sentient beings who do not delight in remaining long and can be saved, the bodhisattva then compresses a kalpa into seven days, causing those sentient beings to perceive it as seven days.” / From above up to this point, the inconceivable has been explained in terms of the sovereignty of the essence of dharmas. This single matter explains the inconceivable with respect to the extension and compression of time. / Question: Previously, in distinguishing the accommodation and entry of the great and the small with respect to the essence of dharmas, there was neither increase nor decrease; now, in explaining the length of time, why is there extension and compression? / Answer: The inconceivable has many gateways and cannot be treated as of a single type. Previously, the inconceivable was discussed in terms of non-increase and non-decrease; here, the inconceivable is again explained in terms of increase and decrease. / Question: That there is neither increase nor decrease may indeed be inconceivable. Since there is increase and decrease, why is it called unfathomable? / Answer: People of lower stages among ordinary beings and the two vehicles cannot compress a kalpa into seven days or extend seven days into a kalpa; the mahāsattva can do so, and therefore it is inconceivable. Moreover, although he compresses a kalpa into seven days, the single kalpa remains intact; although he extends seven days into a kalpa, the seven days remain as before; hence it is called inconceivable. / Question: How can this be? / Answer: Just as in a single night's dream a person may see himself enjoying pleasures for a hundred years, yet the single night is not lengthened and the hundred seasons are not shortened. What the mahāsattva does is just like this. / “Furthermore, Śāriputra, a bodhisattva who abides in the inconceivable liberation gathers the adornments of all Buddha-lands into a single realm and shows them to sentient beings. Furthermore, the bodhisattva places the sentient beings of a Buddha-land in his right palm, flies to the ten directions to show them all, yet does not move from his original place. Śāriputra, the articles of offering made by sentient beings of the ten directions to the Buddhas are all made visible by the bodhisattva within a single hair-pore. Furthermore, all the suns, moons, stars, and constellations of the lands in the ten directions are universally made visible within a single hair-pore. / Furthermore, Śāriputra, the bodhisattva can inhale into his mouth all the great winds of the worlds in the ten directions without harming his body, nor are the trees outside broken down. Furthermore, when the worlds of the ten directions are completely burned up at the end of a kalpa, he takes all the fires into his belly, and while the fire acts as before, it causes him no harm. Furthermore, from below, past Buddha-worlds as numerous as the sands of the Ganges, he takes a Buddha-land and lifts it up above, past countless worlds as numerous as the sands of the Ganges, just like lifting a jujube leaf on the point of a needle, without disturbing anything. / Furthermore, Śāriputra, a bodhisattva who abides in the inconceivable liberation is able by spiritual power to manifest as a Buddha's body, or manifest as a pratyekabuddha's body, or manifest as a śrāvaka's body, or manifest as Śakra's body, or manifest as Brahmā's body, or manifest as a world-lord's body, or manifest as a wheel-turning king's body. Furthermore, all the sounds—high, intermediate, and low—in the worlds of the ten directions, he can transform to become the sound of the Buddha, proclaiming the sounds of impermanence, suffering, emptiness, and non-self, as well as the various dharmas taught by the Buddhas of the ten directions, causing them all to be heard universally therein. Śāriputra!” > — English (machine translation) (machine translation) ### [4.12.4](https://indike.org/pramana/in.bauddha.taisho.1781.4.12.4) 我今略說菩薩不可思議解脫之力，若廣說者窮劫不盡」。 問：外道二乘亦能於群像、變乎眾聲，與大士何異？ 答：凡夫小道不能圓應群像、普變眾聲，故與菩薩異也。 又大士能令聲至有頂，無音可聞； 形遍十方，無像可見。 凡夫二乘不能爾也，故言不思議。 「是時大迦葉聞說菩薩不可思議解脫法門，歎未曾有，謂舍利弗：譬如有人於盲者前現眾色像，非彼所見。 一切聲聞聞是不可思議解脫法門，不能解了，為若此也。 智者聞是，其誰不發阿耨多羅三藐三菩提心？ 我等何為永斷其根，於此大乘已如敗種」。 此第三迦葉稱歎。 以助揚大道、貶斥小乘，令菩薩不退勝心、聲聞深自鄙恥。 又令未發大心者因此發心，樂小乘者藉斯改志也。 問：前云大入於小，唯應度者乃能見之。 身子既如盲對像，何能見大座入於小室？ 答：大明眾生凡有三種：一者不見大入小，亦不達其所由，此凡夫不得見聞之流也。 二者雖見大入小，而不能解之，即二乘人也。 三見大入小，復能悟之，此菩薩上根人也。 前云唯應度者乃能見之，此取上根之人也。 身子謂見而冥然不解，故譬之為盲。 「一切聲聞聞是不思議解脫法門，皆應號泣聲振三千大千世界； 一切菩薩應大欣慶頂受此法」。 所失處重故，假言應啼泣耳。 二乘憂悲永除，尚無微泣，況震三千？ 迦葉將明大小之殊，抑揚時聽，故非分者宜致施望之泣，已分者宜應頂受之歎也。 「若有菩薩信解不思議解脫法門者，一切魔眾無如之何」。 但能信解，魔不能嬈，何況行應者乎。 「大迦葉說是語時，三萬二千天子皆發阿耨菩提心」。 第四時眾發心。 迦葉既是聲聞，親自貶小為劣、揚大為勝，則理必然。 故諸天聞之，而發求佛心也。 「爾時維摩詰語大迦葉：仁者！ 十方無量阿僧祇世界中作魔王者，多是住不可思議解脫菩薩，以方便力教化眾生現作魔王」。 此第五淨名重歎不可思議者。 上十三義，但述不思議之順用； 未明違用，則義猶有餘，故因迦葉所歎，復敘其違用也。 又因迦葉云信解不可思議者魔不能嬈，而十方亦有信解菩薩為魔所嬈者，將明不可思議大士所為自在，欲化始學故現為魔王，非魔力之所能也。 此明不思議，成迦葉意。 「又迦葉！ 十方無量菩薩，有人從乞手足耳鼻、頭目髓腦、血肉皮骨、聚落城邑、妻子奴婢、象馬車乘、金銀琉璃、車渠瑪瑙、珊瑚琥珀、真珠珂貝、衣服飲食。 如此乞者，多是住不思議解脫菩薩以方便力而往試之，令其堅固」。 此略明大士違用，凡有二種：一示為天魔、二現為乞人，餘趣類可知矣。 所以前為乞人者，結業菩薩於施度未極，是以不思議菩薩強從求索，令其無惜心，盡具足堅固，亦令眾生知其堅固，亦使其自知堅固。 問：不思議大士懸鑒人根，何假逼試？ 答：今從乞求，同魔試迹，故以試為言耳。 亦從待試而後進。 「所以者何？ 住不可思議解脫菩薩，有威德力故行逼迫，示諸眾生如是難事。 凡夫下劣無有力勢，不能如是逼迫菩薩。 譬如龍象蹴踏，非驢所能」。 釋上菩薩逼試之能。 截人手足、離人妻子、強索國財，生其憂悲； 雖有目前小苦，而致永劫之大安。 次舉驢象為喻者，此譬能不能二義也。 象中之美者稱為龍象，非二物也。 「是名住不思議解脫菩薩智慧方便之門」也。 不思議體者，境智及教，而正用二智為體，故今總結之。 智慧即空智也，方便為權智也，此二無諦故稱為門。 又逼物悟入，復稱為門。 又正觀未曾權實，為眾生故強稱為二，此能通不二，故稱門也。 > "I have now briefly spoken of the power of the bodhisattvas' inconceivable liberation; if I were to explain it extensively, kalpas would be exhausted without ending." Question: Non-Buddhists and the two vehicles can also appear in varied forms and transform into various sounds; how does this differ from the mahāsattvas? Answer: Ordinary beings and those of the lesser path cannot fully respond to all forms or universally transform into all sounds; thus they differ from bodhisattvas. Furthermore, mahāsattvas can cause their sound to reach the Peak of Existence while no sound is audible, and cause their physical form to pervade the ten directions while no image is visible. Ordinary beings and the two vehicles cannot do so; hence it is called inconceivable. "At that time Mahākāśyapa, hearing this explanation of the bodhisattvas' teaching of inconceivable liberation, sighed at having never heard it before, and said to Śāriputra: 'It is, for example, like someone displaying various forms and colors before a blind person, which cannot be seen by them. All śrāvakas, hearing this teaching of inconceivable liberation, cannot understand it, just like this. When the wise hear this, who among them would not generate the mind of anuttarā samyaksaṃbodhi? Why have we forever cut off its roots, and regarding this Great Vehicle are already like rotten seeds?'" This is the third \[section\], Kāśyapa's praise. It is used to help extol the Great Path and disparage the lesser vehicle, causing bodhisattvas not to regress in their supreme mind and śrāvakas to deeply despise and feel ashamed of themselves. It also causes those who have not yet generated the great mind to generate it through this, and those who take pleasure in the lesser vehicle to rely on this to change their resolve. Question: Earlier it was said that the great entering into the small can only be seen by those who are to be saved. Śāriputra is already like a blind person facing forms; how could he see the great thrones enter into the small room? Answer: To explain broadly, sentient beings generally have three types: First, those who do not see the great entering the small, nor do they comprehend its reason; these are the sort of ordinary beings who cannot see or hear it. Second, those who, although they see the great entering the small, cannot understand it; these are the people of the two vehicles. Third, those who see the great entering the small and furthermore can awaken to it; these are people of superior capacity among the bodhisattvas. Earlier it was said that "only those who are to be saved can see it"; this refers to people of superior capacity. Śāriputra saw it yet remained completely ignorant and unable to understand; hence he was compared to a blind person. "'All śrāvakas, hearing this teaching of inconceivable liberation, should wail and weep with voices shaking the three-thousand-great-thousandfold world; all bodhisattvas should greatly rejoice and receive this Dharma on the crowns of their heads.'" Because what they lost is grave, it is metaphorically said that they "should weep." For the two vehicles, sorrow and grief have been permanently eliminated; they do not even have slight weeping, so how could it shake the three thousand? Kāśyapa, wishing to clarify the difference between the great and the small, humbled and elevated \[them before\] the audience of that time; thus, those for whom it was not their lot ought to bring forth the weeping of disappointed expectations, while those for whom it was their lot ought to give praise by receiving it upon their heads. "'If there are bodhisattvas who faithfully understand the teaching of inconceivable liberation, all the demonic hosts can do nothing to them.'" If they can merely faithfully understand it, Māra cannot harass them; how much less so for those who practice in accord with it! "When Mahākāśyapa spoke these words, thirty-two thousand devaputras all generated the mind of anuttarā \[samyaksaṃ\]bodhi." Fourth, the assembly at that time generated the mind \[for awakening\]. Since Kāśyapa was a śrāvaka who personally disparaged the small as inferior and extolled the great as superior, the principle was inevitably so. Therefore, the devas heard it and generated the mind that seeks Buddhahood. "At that time Vimalakīrti said to Mahākāśyapa: 'Virtuous sir! Those who act as Māra kings in the immeasurable asamykhyeya worlds of the ten directions are mostly bodhisattvas abiding in inconceivable liberation, who through the power of upāya appear as Māra kings in order to teach and transform sentient beings.'" This is the fifth \[section\], Jingming's repeated praise of the inconceivable. The thirteen points above merely described the conforming functions of the inconceivable; since the contrary functions were not yet explained, the meaning still had a surplus; therefore, drawing upon Kāśyapa's praise, he further set forth its contrary functions. Furthermore, it is because Kāśyapa said that Māra cannot harass those who faithfully understand the inconceivable, yet in the ten directions there are also bodhisattvas who faithfully understand it who are harassed by Māra; \[Vimalakīrti\] was about to explain that what the inconceivable mahāsattvas do is masterfully free, and wishing to transform beginners they manifest as Māra kings, which is not something within the power of actual demons. This clarifies the inconceivable and completes Kāśyapa's meaning. "'Furthermore, Kāśyapa! For the immeasurable bodhisattvas of the ten directions, there are people who come to beg from them hands, feet, ears, and noses; heads, eyes, marrow, and brains; blood, flesh, skin, and bones; villages, towns, and cities; wives, children, male and female slaves; elephants, horses, and carriages; gold, silver, lapis lazuli, giant clamshell, agate, coral, amber, pearls, and cowrie shells; clothing, food, and drink. Such beggars are mostly bodhisattvas abiding in inconceivable liberation who, through the power of upāya, go to test them in order to make them steadfast.'" This briefly explains the mahāsattvas' contrary functions, which generally are of two kinds: first, manifesting as heavenly demons; second, appearing as beggars; the remaining paths and categories can be known accordingly. The reason why they previously appeared as beggars is that bodhisattvas bound by karma have not perfected the pāramitā of giving; therefore, inconceivable bodhisattvas forcefully seek and demand from them, causing them to have no grudging mind, to be completely fulfilled and steadfast, and also causing sentient beings to know their steadfastness, and causing them to know their own steadfastness. Question: Inconceivable mahāsattvas discern the faculties of beings from afar; why do they resort to pressuring and testing them? Answer: Now, begging from them resembles the traces of Māra's testing, so it is spoken of as a "test." It is also because \[practitioners\] advance only after awaiting a test. "'Why is this? Bodhisattvas abiding in inconceivable liberation possess the power of majestic virtue and therefore exercise oppression, showing sentient beings such difficult things. Low and inferior ordinary beings lack power and authority, and cannot oppress bodhisattvas in this way. It is like the trampling of a nāga-elephant, which is not what a donkey is capable of.'" This explains the aforementioned bodhisattvas' ability to oppress and test. Cutting off people's hands and feet, separating people's wives and children, and forcefully demanding a country's wealth give rise to their grief and sorrow; though there is slight present suffering, it leads to the great peace of eternal kalpas. Next, introducing the donkey and the elephant as a metaphor illustrates the two meanings of capability and incapability. The finest among elephants is called a nāga-elephant; they are not two different things. "'This is called the gate of wisdom and upāya of bodhisattvas abiding in inconceivable liberation.'" As for the substance of the inconceivable, it is object, wisdom, and teaching, but properly it takes the two wisdoms as its substance; therefore, it is now summarized here. Wisdom is the wisdom of emptiness, and upāya is expedient wisdom; these two are without \[fixation on\] truths, hence called a "gate." Moreover, pressuring beings to awaken and enter is also called a "gate." Furthermore, correct contemplation has never been divided into provisional and real; for the sake of sentient beings it is forcefully designated as two; because these can lead into non-duality, it is called a "gate." > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.4.12.1) — English, machine translation ## Linked texts (4) - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.43) — Classical Chinese - [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779.10.102) — Classical Chinese - [說無垢稱經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-xuanzang.3.62) — 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](https://indike.org/pramana/in.bauddha.taisho.1781.4.12) · Pramāṇa