[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) › 4.6 # 維摩經義疏 4.6 維摩經義疏 4.6 - **Language:** Classical Chinese ### [4.6](https://indike.org/pramana/in.bauddha.taisho.1781.4.6) 「佛告長者子善得：汝行詣維摩詰問疾」。此章亦二：一命、二辭不堪。此初文也。「善得白佛言：世尊！我不堪任詣彼問疾」。此第二辭不堪。就文為三，謂標、釋、結。此初標也。「所以者何？憶念我昔自於父舍設大施會，供養一切沙門婆羅門，及諸外道、貧窮下賤孤獨乞人，期滿七日」。此第二釋不堪。就文為三：一被呵之由、二能呵之旨、三明得益。自於父舍者，從父得財，簡異非法得物也。又云：祖考承相，有此施法。善得承其繼嗣，紹前業也。作此施法，三年聚財，七日大施，開四門，立高幢告天下：諸有所須，皆詣已舍。然後傾家而捨。此施法有二：一用婆羅門外道書作禮法，以求梵福；二直大布施而已。今用前法也。「時維摩詰來入會中，謂我言：長者子！夫大施會者，不當如汝所設。當為法施之會，何用是財施會為」。此第二能呵之旨。淨名至七日滿而來呵者，凡有三義：一者以其俗施既滿，將進以法施，故先譏其所設，以明二施有劣也。二者七日期滿，滿則成功，成必持著，故至七日而來呵也。三者善得、淨名俱為益物、善得施財、淨名惠法，若不前誘之以財，則無亦導之以法。所以用法呵財者，財施養肉身、法施養法身。又財施但得欲界報，法施得三界及出三界報。又財施有前後，法施無前後。又財施有盡，法施無盡。又財施通愚智並能，法施以智人方解。故以法呵財。「我言：居士！何謂法施之會？法施會者，無前無後一時供養一切眾生，是名法施之會」。財施不能一時普用。法施有二：一者為他說法，名為法施。此則一音所演，一時普至。二者菩薩起一一行皆為利一切眾生，故無前後也。又如一起慈心，則十方同緣；一時等施，故無前後。「何謂也？謂以菩提起於慈心」。前明四等有法施是慈心所設，故初明之。又四無量心能一時普緣法界，故初明也。凡夫起慈，為生梵天；二乘則為求功德；菩薩則為求佛道、度脫眾生。今欲令其求佛道以起慈心，故言以菩提相而起慈心。又慈欲與樂，此緣佛樂以與物也。又以菩提起慈，亦是真實慈，能實益物也。「以救眾生起大悲心」。悲心意在拔苦，若以實救為悲，悲之大矣。「以持正法起於喜心」。欲令彼我俱持正法，喜以之生也。又喜本欣彼得離非法，是意存法也。若以持正法為喜，喜之實也。「以攝智慧行於捨心」。凡夫及小乘，為捨怨親，故行捨心。今欲令其為平智慧，一切捨離，以行捨心。又捨心中唯見眾生，無分別想，同於無想，欲令其捨心中行智慧也。「以攝慳貪起檀波羅蜜，以化犯戒起尸羅波羅蜜，以無我法起羼提波羅蜜，以離身心相起毘梨耶波羅蜜，以菩提相起禪波羅蜜，以一切智起般若波羅蜜」。前明四等為法施，今辨六度為法施。菩薩起行，一一行皆有三意：一求佛道、二度眾生、三不違實相。故此文六度以三雙辨之：初二為物破慳起檀，攝犯起戒。次兩以二空起二行：無我起忍，是人空；離身心相，起精進，謂法空。後二是二智菩提，謂一切種智故起禪，次一切智起波若。波若實慧，故以薩般若心起波若。又菩提是佛福德莊嚴故起禪，一切智是佛智慧莊嚴故起般若。又菩提是佛心行，故前云寂滅是菩提；則智是止行，以起禪則止也。一切智是佛觀行故，故起波若，波若是觀也。「教化眾生而起於空」。存眾生則廢空義，存空義則捨眾生。善達法相、空虛其懷者，終日化眾生、終日不乖空。「不捨有為法而起無相」。隨化存有，名不捨有為；知有常寂，名起無相。「示現受生而起無作」。隨有現形，名現受生；知生無生，故名無作。「護持正法起方便力」。夫欲建立正法，必須善巧方便。「以度眾生起四攝法，以敬事一切起除慢法，於身命財起三堅法，於六念中起思念法」。六念者，念佛、法、僧、施、戒、天六念也。「於六和敬起質直心」。以慈心起身口意業為三也，四得重利養與人共之，五持淨戒，六修漏盡慧。非直心。無以具六法，非六法無以和群眾，群眾不和非敬順之道也。身口意慈，是內心同也。同戒謂行同也，同見謂解同也，同利則財同，同行解謂法同。又同見謂心同，同戒謂身同，同利資身，心外具同行。昔二眾乖諍故，佛說此六和敬之。「正行善法起於淨命」。凡所行善不以邪心，為正命也。「心淨歡喜起近賢聖，不憎惡人起調伏心」。近聖生淨喜，見惡無憎心。「以出家法起於深心」。出家則能深入佛法、具行淨戒。「以如說行起於多聞，以無諍法起空閑處」。忿競生乎眾聚，無諍出乎空閑。「趣向佛慧起於冥坐」。佛慧深遠，非定不趣。「解眾生縛起修行地」。己行不修，安能解彼？「以具相好及淨佛土起福德業，知一切眾生心念如應說法起於智業，知一切法不取不捨入一相門起於慧業」。大判六度為二：前三為福、後三為慧。若具福慧，如車之二輪、鳥之雙翅。就福慧各開為二。福德門二者：一感內相好、二感外淨土。慧門開二者：照有名智、鑒空為慧也。「斷一切煩惱、一切障閡、一切不善法，起一切善業」。斷一切煩惱，謂除煩惱障，則智慧業也。一切障閡，謂報障也。一切不善法、起一切善業，業障也。此二明福慧業。「以得一切智慧、一切善法起於一切助佛道法」。還總結福慧也。「如是，善男子！是為法施之會。若菩薩住是法施會者，為大施主，亦為一切眾生福田」。起行利物，名為施主；堪受供養，故名福田。法施之人具兼二德，行財施者但是施主，非福田也。「世尊！維摩詰說是法時，婆羅門眾中二百人皆發阿耨菩提心。我時心得清淨，嘆未曾有，稽首禮維摩詰足，即解瓔珞價直百千以上之，不肯取」。此以下第三明得益文也。七日施而此物在者，最所重也。以上維摩詰者，現崇法施情也。又淨名知其七日捨財由自未盡，故說法施，令捨其所珍也。淨名不肯受，本來為說法呵財，又欲開後平等之施，兼使善得慇重，故不受之。「我言：居士！願必納受，隨意所與。維摩詰乃受瓔珞，分作二分，一分施此會中一最下乞人，持一分奉彼難勝如來」。上雖示以法施，未教善得財施，故施極上窮下，明施心平等，以成善得財施意也。上直明善得財施、淨名法施，未明運二施之心，故施窮上極下，名運施之心也。「一切眾會皆見光明國土難勝如來」。以彼佛威德殊勝、國土清淨，將欲發起眾會令生勝求，故先舉施然後使其見也。「又見珠瓔在彼佛上變成四柱寶臺，四面嚴飾不相障蔽」。為善得現將來果報，如此之妙也。四柱寶臺者，佛果四無量心，高昇下覆也。無所障閡者，一德不閡一切德也。「時維摩詰現神變已，作是言：若施主等心施一最下乞人，猶如如來福田之相，無所分別等于大悲，不求果報，是則名曰具足法施。城中乞人見是神力、聞其所說，皆發阿耨菩提心」。至此亦是得益文也。「故我不任詣彼問疾」。此第三結不堪也。經明福田不同，有言：施凡報劣、施聖報勝。此據田之厚薄，故獲福少多。今言尊卑一相者，可具二義：一者佛為敬田之勝、眾生是悲田極，故云等也。二者眾生與佛同是實相，故本無有二。約正觀心施，所以平等。文稱等于大悲者，依肇公釋意，在齊尊卑一相，報以平等悲心而施，故言等于大悲也。又解：大悲者，所謂佛也。今施下乞人令等佛大悲之相，故言等于大悲也。此實是財施，而稱法施者，得平等觀，非財施之能，故云具足法施也。 > "The Buddha told the elder's son Śāntamati: 'Go and call upon Vimalakīrti to inquire after his illness.'" This section likewise has two parts: first, the command; second, the declining due to incapacity. This is the first text. "Śāntamati said to the Buddha: 'World-Honoured One, I am not capable of going there to inquire after his illness.'" This is the second \[part\], declining due to incapacity. In the text there are three \[aspects\]: statement, explanation, and conclusion. This is the initial statement. "'Why is this? I remember that in the past, at my father's house, I held a great assembly for giving, making offerings to all śramaṇas, brahmins, non-Buddhists, the poor, the lowly, orphans, and beggars, lasting for seven days.'" This is the second \[aspect\], explaining the incapacity. In the text there are three \[points\]: first, the reason for being rebuked; second, the purport of the rebuke; third, clarifying the benefit obtained. "At my father's house" means he obtained wealth from his father, distinguishing it from gaining goods illicitly. It is also said: his ancestors and forebears had this practice of giving. Śāntamati succeeded them as an heir, continuing the earlier enterprise. In performing this practice of giving, he gathered wealth for three years and gave grandly for seven days, opening the four gates and raising tall banners to proclaim to the world: "Whatever anyone needs, let them all come to my house." Thereafter, he emptied his household in giving. There are two kinds of this practice of giving: first, using the ceremonial rites of the books of brahmins and non-Buddhists to seek the blessings of Brahmā; second, simply engaging in grand giving. Here, he used the former method. "'At that time, Vimalakīrti came into the assembly and said to me: "Elder's son! As for a great assembly for giving, it should not be held as you have arranged it. It should be an assembly for the Dharma-giving. What use is this assembly for material giving?"'" This is the second \[point\], the purport of the rebuke. Vimalakīrti came to rebuke him only when the seven days were complete for three reasons: first, because when worldly giving is completed, one should advance to Dharma-giving; hence he first criticized what had been set up to clarify that the two givings differ in superiority and inferiority. Second, the period of seven days was completed, and completion brings a sense of accomplishment, which inevitably brings attachment; hence he came to rebuke him when the seven days were completed. Third, both Śāntamati and Vimalakīrti aimed to benefit beings: Śāntamati gave wealth, and Vimalakīrti bestowed Dharma; had \[Śāntamati\] not first attracted them with wealth, \[Vimalakīrti\] could not have guided them with Dharma. Why he used Dharma to rebuke wealth: material giving nourishes the fleshly body, while Dharma-giving nourishes the dharmakāya. Furthermore, material giving yields retribution only in the desire realm, whereas Dharma-giving yields retribution in the three realms and beyond the three realms. Furthermore, material giving has a before and an after, whereas Dharma-giving has no before or after. Furthermore, material giving is exhaustible, whereas Dharma-giving is inexhaustible. Furthermore, material giving is common to both the foolish and the wise, whereas Dharma-giving is understood only by the wise. Thus, he rebuked wealth with Dharma. "'I said: "Layman, what is an assembly for Dharma-giving?" \[He answered:\] "An assembly for Dharma-giving is one that makes offerings to all sentient beings simultaneously, without before or after; this is called an assembly for Dharma-giving."'" Material giving cannot be universally applied at a single time. Dharma-giving has two kinds: first, expounding the Dharma for others is called Dharma-giving. In this case, proclaimed by a single voice, it reaches everywhere at one time. Second, every single practice undertaken by a bodhisattva is for the benefit of all sentient beings, and thus has no before or after. Furthermore, just as when a single thought of loving-kindness arises, it takes the ten directions as its simultaneous object, giving equally at one time; hence there is no before or after. "'"What does this mean? It means arising with a mind of loving-kindness based on bodhi."'" Earlier, it was explained that among the four immeasurables, Dharma-giving is established through the mind of loving-kindness; hence it is explained first. Furthermore, the four immeasurable minds can take the entire dharmadhātu as their simultaneous, universal object; hence it is explained first. When ordinary beings give rise to loving-kindness, it is to be born in the Brahmā heaven; the two vehicles do so to seek merit; bodhisattvas do so to seek the Buddha's path and liberate sentient beings. Now, wishing to make him give rise to loving-kindness in order to seek the Buddha's path, it says: arising with a mind of loving-kindness based on the mark of bodhi. Furthermore, loving-kindness desires to bestow joy; here, it takes the Buddha's joy as its object to bestow upon beings. Furthermore, loving-kindness arising from bodhi is also true loving-kindness, which can truly benefit beings. "'"Arising with a mind of great compassion based on rescuing sentient beings."'" The intent of the compassionate mind is to eradicate suffering; if compassion consists in actual rescue, that compassion is truly great. "'"Arising with a mind of sympathetic joy based on upholding the true Dharma."'" Wishing both oneself and others to uphold the true Dharma, sympathetic joy arises from this. Furthermore, sympathetic joy originally rejoices in others being freed from what is contrary to Dharma, which means its intent rests on the Dharma. If sympathetic joy consists in upholding the true Dharma, that sympathetic joy is authentic. "'"Practicing a mind of equanimity based on gathering wisdom."'" Ordinary beings and the Small Vehicle practice the mind of equanimity to abandon hatred and love. Now, wishing to make him abandon everything for the sake of impartial wisdom, he practices the mind of equanimity. Furthermore, in the mind of equanimity, one sees only sentient beings without discriminatory thought, matching thoughtlessness; this is to make him practice wisdom within the mind of equanimity. "'"Arising with dāna-pāramitā based on gathering miserliness; arising with śīla-pāramitā based on transforming transgressions; arising with kṣānti-pāramitā based on the dharma of selflessness; arising with vīrya-pāramitā based on being free from the characteristics of body and mind; arising with dhyāna-pāramitā based on the characteristics of bodhi; arising with prajñā-pāramitā based on omniscience."'" Earlier, the four immeasurables were explained as Dharma-giving; now, the six perfections are distinguished as Dharma-giving. In undertaking practices, every single practice of a bodhisattva has three intents: first, seeking the Buddha's path; second, liberating sentient beings; third, not contravening the true mark. Thus, in this text, the six perfections are distinguished in three pairs: The first two are for beings—destroying miserliness to arise with dāna, and gathering transgressors to arise with śīla. The next two arise with two practices through the two empties: selflessness gives rise to patience (kṣānti), which is the emptiness of persons; being free from the characteristics of body and mind gives rise to vigor (vīrya), which is the emptiness of dharmas. The last two are the two wisdoms and bodhi: arising with dhyāna based on the knowledge of all aspects, and next arising with prajñā based on omniscience. Prajñā is real wisdom; hence it arises with prajñā through the mind of sarvajñā. Furthermore, bodhi is the adornment of the Buddha's merit, hence it gives rise to dhyāna; omniscience is the adornment of the Buddha's wisdom, hence it gives rise to prajñā. Furthermore, bodhi is the Buddha's mental practice—as stated earlier, "quiescence is bodhi"—and thus wisdom is the practice of calming (śamatha); arising with dhyāna is calming. Omniscience is the Buddha's practice of contemplation (vipaśyanā); hence it gives rise to prajñā, and prajñā is contemplation. "'"Teaching and transforming sentient beings while giving rise to emptiness."'" To maintain sentient beings is to discard the meaning of emptiness; to maintain the meaning of emptiness is to abandon sentient beings. One who thoroughly penetrates the characteristics of dharmas and empties his mind transforms sentient beings all day long yet never strays from emptiness all day long. "'"Not abandoning conditioned dharmas while giving rise to signlessness."'" Preserving existence in accordance with transformation is called not abandoning the conditioned; knowing that existence is ever quiescent is called giving rise to signlessness. "'"Manifesting rebirth while giving rise to wishlessness."'" Manifesting forms according with existence is called manifesting rebirth; knowing that birth is unborn is called wishlessness. "'"Protecting and upholding the true Dharma while giving rise to the power of upāya."'" To establish the true Dharma, one must have skillful means (upāya). "'"Arising with the four methods of attraction based on liberating sentient beings; arising with the practice of eliminating conceit based on reverently serving all; arising with the three firm practices based on body, life, and wealth; arising with the practice of mindfulness within the six recollections."'" The six recollections are the recollections of the Buddha, Dharma, Saṅgha, giving, precepts, and deities. "'"Arising with an upright mind based on the six harmonies and reverences."'" Undertaking actions of body, speech, and mind with a loving mind makes three; fourth is sharing significant material offerings with others; fifth is maintaining pure precepts; sixth is cultivating the wisdom that ends defilements. Without an upright mind, one cannot complete the six practices; without the six practices, one cannot harmonize the community; if the community is not harmonious, it is not the path of reverence and accord. Loving-kindness of body, speech, and mind means inner mental unity. Shared precepts means unity of practice; shared views means unity of understanding; shared benefits means shared material goods; shared practice and understanding means unity in the Dharma. Furthermore, shared views means unity of mind; shared precepts means unity of body; shared benefits supports the body, externally completing shared practice. In the past, because the two assemblies quarreled, the Buddha taught these six harmonies and reverences to reconcile them. "'"Arising with pure livelihood based on correctly practicing good dharmas."'" Whatever good one practices, doing so without an improper mind constitutes pure livelihood. "'"Arising with drawing near to the wise and holy based on a pure and joyful mind; arising with a mind of taming based on not harboring hatred toward bad people."'" Drawing near to the holy generates pure joy; seeing evil, one harbors no hatred. "'"Arising with a profound mind based on the practice of renunciation."'" Through renunciation, one can enter deeply into the Buddhadharma and fully practice pure precepts. "'"Arising with much learning based on acting in accordance with what is taught; arising with quiet dwelling based on the dharma of non-disputation."'" Resentment and conflict arise from gatherings of crowds; non-disputation emerges from quiet dwelling. "'"Arising with sitting in stillness based on aspiring to the Buddha's wisdom."'" The Buddha's wisdom is deep and distant; without concentration (samādhi), one cannot aspire to it. "'"Arising with the stages of practice based on untying the bonds of sentient beings."'" If one does not cultivate one's own practice, how can one liberate others? "'"Arising with meritorious deeds based on perfecting the marks and features and purifying the Buddha-land; arising with intellectual deeds based on knowing the thoughts in the minds of all sentient beings and expounding the Dharma accordingly; arising with deeds of wisdom based on knowing that all dharmas are neither accepted nor rejected and entering the single-characteristic gate."'" Broadly speaking, the six perfections are divided into two: the first three are merit, and the latter three are wisdom. If one is complete in merit and wisdom, it is like the two wheels of a cart or the two wings of a bird. Merit and wisdom are each divided into two. The two gates of merit are: first, evoking the internal marks and features; second, evoking the external pure land. The gate of wisdom is divided into two: illuminating existence is called knowledge (jñāna), and discerning emptiness is wisdom (prajñā). "'"Arising with all good deeds based on severing all afflictions, all hindrances, and all unwholesome dharmas."'" Severing all afflictions means eliminating the affliction hindrance, which is the deed of wisdom. All hindrances refers to the retributive hindrance. All unwholesome dharmas and arising with all good deeds refers to the karmic hindrance. These two explain the deeds of merit and wisdom. "'"Arising with all aids to the Buddha's path based on attaining all wisdom and all good dharmas."'" This again summarizes merit and wisdom. "'"In this way, good son, this is an assembly for Dharma-giving. If a bodhisattva abides in this assembly for Dharma-giving, he is a great donor and also a field of merit for all sentient beings."'" Undertaking practices to benefit beings makes one a donor; being worthy of receiving offerings makes one a field of merit. A person of Dharma-giving possesses both virtues; one who practices material giving is merely a donor, not a field of merit. "'World-Honoured One, when Vimalakīrti expounded this Dharma, two hundred people in the crowd of brahmins all gave rise to the mind of anuttarā samyaksaṃbodhi. At that time, my mind attained purity, and marveling at what had never occurred before, I bowed my head at Vimalakīrti's feet, immediately untied a necklace worth hundreds of thousands \[of pieces of gold\], and offered it to him, but he refused to accept it.'" From here down is the third text clarifying the benefit obtained. That this item remained after seven days of giving shows it was what he valued most. Offering it to Vimalakīrti showed his sentiment of revering Dharma-giving. Furthermore, Vimalakīrti knew that although he gave away wealth for seven days, he had not yet completely let go, so he expounded Dharma-giving to make him renounce what he cherished. Vimalakīrti's refusal to accept it was fundamentally because he had expounded the Dharma to rebuke wealth, and also because he wished to introduce the subsequent equal giving, while also making Śāntamati earnest; hence he did not accept it. "'I said: "Layman, please do accept it, and bestow it as you please." Vimalakīrti then accepted the necklace, divided it into two portions, gave one portion to the lowest beggar in this assembly, and took the other portion to offer to the Tathāgata Duṣprasaha.'" Although he had earlier shown him Dharma-giving, he had not yet taught Śāntamati material giving; therefore, by giving to the very highest and the very lowest, he demonstrated an equal mind of giving, thereby completing the meaning of Śāntamati's material giving. Above, it simply explained Śāntamati's material giving and Vimalakīrti's Dharma-giving, without clarifying the mind that exercises the two givings; hence giving to the lowest and the highest is called the mind that exercises giving. "'The entire assembly saw the Tathāgata Duṣprasaha of the Land of Radiance.'" Because that Buddha's awe-inspiring virtue was supreme and his land was pure, wishing to inspire the assembly to give rise to supreme aspiration, he first performed the giving and then caused them to see it. "'They also saw the pearl necklace transformed above that Buddha into a four-pillared jeweled dais, adorned on all four sides without obstructing one another.'" This was to show Śāntamati future retribution of such wondrousness. The four-pillared jeweled dais represents the Buddha-fruit's four immeasurable minds, towering high and overshadowing below. Not obstructing one another means that one virtue does not obstruct all virtues. "'Then Vimalakīrti, having manifested these supernatural transformations, spoke these words: "If a donor gives with an equal mind to the lowest beggar, seeing him just as the characteristics of the Tathāgata's field of merit, without distinction, equal to great compassion, seeking no retribution, this is called possessing the complete Dharma-giving." The beggars in the city, seeing this supernatural power and hearing what he said, all gave rise to the mind of anuttarā samyaksaṃbodhi.'" Up to here is also the text clarifying the benefit obtained. "'Therefore, I am not capable of going there to inquire after his illness.'" This is the third \[part\], concluding the incapacity. The sūtras explain that fields of merit are different, with some saying: giving to an ordinary person brings inferior retribution, while giving to an ārya brings superior retribution. This is based on the richness or meager nature of the field, hence yielding less or more merit. Now, speaking of the single mark of high and low can contain two meanings: first, the Buddha is the supreme field of reverence, and sentient beings are the utmost field of compassion; hence they are said to be equal. Second, sentient beings and the Buddha are identically the true mark; hence fundamentally they are not two. Giving in terms of the mind of correct contemplation is why it is equal. When the text says "equal to great compassion," according to the master Sengzhao's interpretation, the intent lies in leveling high and low into a single mark, responding with an equal mind of compassion to give; hence it says "equal to great compassion." Another explanation: "great compassion" refers to the Buddha. Now, giving to the lowest beggar makes it equal to the Buddha's mark of great compassion; hence it says "equal to great compassion." This is in truth material giving, yet it is called Dharma-giving because it attains the equal contemplation, which is beyond the capacity of material giving; hence it is called "possessing the complete Dharma-giving." > — English (machine translation) (machine translation) - [Previous: 4.5](https://indike.org/pramana/in.bauddha.taisho.1781.4.5) - [Next: 4.7](https://indike.org/pramana/in.bauddha.taisho.1781.4.7) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1781.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.4.6) — English, machine translation ## Linked texts (1) - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.1.64) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.4.6](https://indike.org/pramana/in.bauddha.taisho.1781.4.6) · Pramāṇa