[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) › 4.9 # 維摩經義疏 4.9 維摩經義疏 4.9 - **Language:** Classical Chinese ### [4.9](https://indike.org/pramana/in.bauddha.taisho.1781.4.9) 此品來意，有八因緣：一者〈弟子品〉是聲聞小道，〈菩薩品〉為因位人，故並不堪聞疾；文殊師利為往古諸佛，故堪問疾也。二者至人變謀無方、隱顯殊迹，修短迭應、適物之情，以機悟囑在文殊，故往問疾。三者上命諸人述其昔法，次命文殊述其今法。四者上命不堪，因他顯淨名德；今因命堪，淨名自顯其德。五者上命不堪，多明淨名智慧；今因命堪，具顯其通慧。六者上命不堪，破三種見，謂凡夫、二乘及菩薩也；今因命堪，始得入菩薩法門。七者上因命不堪，明其人尊卑；今因堪問，顯其法妙。八者自上已來辨其由序，此品已去明其正說也。文殊師利，此云妙德。《首楞嚴經》明曾已成佛，號龍種尊。五十三佛中，文殊是歡喜藏摩尼寶積佛，現在此方常喜世界，而示現為遊方菩薩。《華嚴經》云「從東方不動智佛金色世界來」，又云「文殊為無量諸佛母」。《法華經》云「是釋迦九世祖師也」。就此文去，凡有六品，大開二章。初之一品，略明二智；次有五品，廣明二智。就此品內，復為二別：一明命問疾、二者受命。「爾時佛告文殊師利：汝行詣維摩詰問疾」。此初命也。「文殊師利白佛言：世尊！彼上人者難為酬對」。此第二次明受命。就文為三：一問疾前事、二正明問疾、三問疾後事。初章為二：一辨受命而來、二明因來故至。各為四句。初章四者：一明欲受命而往。前嘆淨名之德，使往者起難遭之心；二正受命而往；三大眾隨從；四文殊與眾俱往。此初章也。「深達實相」。實相難測，二乘雖達，未窮其源，猶如兔馬；大士妙盡邊底，譬彼馬王。「善說法要」。上歎內達實相，今美外巧說法。謂善以約言而舉多義，美其善得說法之要趣也。「辨才無滯、智慧無閡」。辭辨圓應而無滯，成上善說法要；智慧周通而無閡，成上深達實相。「一切菩薩法式悉智，諸佛祕藏無不得入」。近知菩薩之儀式，謂分內之解；遠悟諸佛之祕藏，謂分外之解。身口意三種密，名為祕藏。「降伏眾魔」。謂摧邪。「遊戲神通」。即顯正。神通變化，是為遊；為欲引物，於我非真，故名為戲也。又神通雖大，能者易之，於我無難，猶如戲也。又遊通化物以之自娛，故名為戲。「其慧、方便皆以得度」。大士德不可盡，故末用二智結之。慧謂實慧也，方便謂方便慧也。窮實慧之原、盡方便之底，故稱為度。「雖然，當承佛聖旨，詣彼問疾」。此第二受命而往。其德若此，非所堪對；當承聖旨，然後行耳。「於是眾中諸菩薩、大弟子、釋梵四天王咸作是念：今二大士文殊師利、維摩詰共談，必說妙法。即時八千菩薩、五百聲聞、百千天人皆欲隨從」。此第三大眾隨從。既有勝聖，必說妙法，故率欲聞所未聞。弟子甚多，但云五百者，餘聲聞專以離苦為心、不求勝法，故不同舉；五百弟子智慧深入，樂聞勝法，所以共行。又此五百，以是內祕菩薩、外現聲聞，欲斥小揚大，故偏舉之。「於是文殊師利與諸菩薩、大弟子眾及諸天人，恭敬圍繞，入毘耶離大城」。此第四文殊正往。上順佛旨、下益機緣，故與眾俱往。 > The purpose of this chapter’s appearance has eight causes and conditions: First, the “Disciples Chapter” pertains to the lesser path of the śrāvakas, and the “Bodhisattva Chapter” pertains to persons at the causal stage, so neither were competent to inquire about the illness; Mañjuśrī was a Buddha in ancient times, and is therefore competent to inquire about the illness. Second, the consummate person transforms strategies without limit, manifesting or concealing with distinct traces, responding interchangeably to long and short \[spans of time\] in accordance with the capacities of beings; because the entrustment of awakening capacities rests with Mañjuśrī, he goes to inquire about the illness. Third, above \[the Buddha\] commanded the various persons to recount their past Dharmas, and next commands Mañjuśrī to recount his present Dharma. Fourth, above, when commanded they were not competent, thereby revealing Jingming’s virtue through others; now, because the one commanded is competent, Jingming reveals his own virtue. Fifth, above, when commanded they were not competent, mostly illuminating Jingming’s wisdom; now, because the one commanded is competent, fully revealing his supernormal powers and wisdom. Sixth, above, when commanded they were not competent, refuting three kinds of views—namely those of ordinary beings, the two vehicles, and bodhisattvas; now, because the one commanded is competent, one first gains entrance to the Dharma gate of bodhisattvas. Seventh, above, because those commanded were not competent, the superiority and inferiority of the persons was clarified; now, because he is competent to inquire, the wondrousness of the Dharma is revealed. Eighth, from above to this point has explained the preamble; from this chapter onward clarifies the main exposition. / Mañjuśrī is translated here as ‘Wondrous Virtue’ (Miaode). The Śūraṅgama Sūtra explains that he already attained Buddhahood in the past, named the Honored King of Dragon Lineage. Among the fifty-three Buddhas, Mañjuśrī is the Buddha Treasury of Joyous Ratnakūṭa Jewels, presently residing in the Ever-Joyful World of this direction, yet manifesting as an itinerant bodhisattva. The Avataṃsaka Sūtra states: “He came from the Golden World of the Buddha Immovable Wisdom in the east,” and also says: “Mañjuśrī is the mother of immeasurable Buddhas.” The Lotus Sūtra states: “He was the ancestral master of Śākyamuni nine generations prior.” / From this text forward, there are six chapters in all, broadly divided into two sections. The first chapter briefly explains the two wisdoms; the subsequent five chapters extensively explain the two wisdoms. / Within this chapter, there are again two distinctions: first, clarifying the command to inquire about the illness; second, accepting the command. / “\[At that time the Buddha said to Mañjuśrī: ‘Go visit Vimalakīrti to inquire about his illness.’\]” This is the first, the command. / “\[Mañjuśrī addressed the Buddha, saying: ‘World-Honoured One! That superior man is difficult to match in conversation.’\]” This is the second, clarifying the acceptance of the command. In the text there are three parts: first, events prior to inquiring about the illness; second, the main inquiry about the illness; third, events subsequent to inquiring about the illness. / The first section has two parts: first, distinguishing accepting the command and coming; second, clarifying arriving because of coming. Each has four phrases. The four of the first section are: first, clarifying wishing to accept the command and go—first praising Jingming’s virtue to make those who go generate a mind of rare encounter; second, directly accepting the command and going; third, the great assembly following along; fourth, Mañjuśrī going together with the assembly. This is the first section. / “\[‘He deeply penetrates the real mark.’\]” The real mark is difficult to fathom; though the two vehicles penetrate it, they have not exhausted its source, like a hare or horse; the mahāsattva wondrously reaches its furthest limits, likened to that king of horses. / “\[‘He is skilled at preaching the essentials of the Dharma.’\]” Above praised his internal penetration of the real mark; now extols his external skill in preaching the Dharma. This means he is skilled at using concise words to convey many meanings, praising his fine grasp of the essential purport of preaching the Dharma. / “\[‘His eloquence is without obstruction, and his wisdom is unimpeded.’\]” His phrasing and eloquence respond completely without obstruction, completing the aforementioned skill in preaching the essentials of the Dharma; his wisdom penetrates all without impediment, completing the aforementioned deep penetration of the real mark. / “\[‘He thoroughly knows all the rules and rituals of the bodhisattvas, and enters all secret treasuries of the Buddhas.’\]” Closely, he knows the rituals of bodhisattvas, meaning understanding within his own station; distantly, he awakens to the secret treasuries of the Buddhas, meaning understanding beyond his own station. The three kinds of secrets—body, speech, and mind—are called the secret treasury. / “\[‘He subdues all māras.’\]” This means crushing the heterodox. / “\[‘He disports in supernormal powers.’\]” This reveals the orthodox. Supernormal transformations are ‘disporting’; being for the sake of guiding beings and not ultimate for oneself, it is called ‘sporting’. Furthermore, although supernormal powers are great, they are easy for one who is capable; being without difficulty for him, it is like a sport. Moreover, disporting in supernormal powers to transform beings is used to entertain oneself, hence called ‘sporting’. / “\[‘His wisdom and upāya have both attained liberation.’\]” The mahāsattva’s virtues cannot be exhausted, so finally the two wisdoms are used to conclude them. Wisdom refers to real wisdom; upāya refers to expedient wisdom. Fathoming the source of real wisdom and exhausting the depths of upāya is therefore called liberation. / “\[‘Even so, I will receive the Buddha’s holy intention and go there to inquire about the illness.’\]” This is the second, accepting the command and going. If his virtue is like this, he is not one I am competent to match; I must receive the holy intention, and only then proceed. / “\[Thereupon in the assembly the bodhisattvas, great disciples, Śakra, Brahmā, and the Four Heavenly Kings all had this thought: ‘Now these two mahāsattvas, Mañjuśrī and Vimalakīrti, will converse together; they will surely preach the wondrous Dharma.’ Immediately eight thousand bodhisattvas, five hundred śrāvakas, and hundreds of thousands of devas and humans all wished to follow along.\]” This is the third, the great assembly following along. Since there are superior sages, they will surely preach the wondrous Dharma; thus all wish to hear what they have never heard before. The disciples were very numerous, yet it only says five hundred, because the other śrāvakas focused their minds solely on escaping suffering and did not seek the superior Dharma, so they are not mentioned together; the five hundred disciples possessed deeply penetrating wisdom and delighted in hearing the superior Dharma, which is why they traveled together. Furthermore, because these five hundred were inwardly concealed bodhisattvas outwardly manifesting as śrāvakas, wishing to rebuke the small and praise the great, they are specifically singled out. / “\[Thereupon Mañjuśrī, respectfully surrounded by the bodhisattvas, the great disciples, and the hosts of devas and humans, entered the great city of Vaiśālī.\]” This is the fourth, Mañjuśrī directly proceeding. Above complying with the Buddha’s intention, below benefiting those with receptive conditions, he therefore went together with the assembly. > — English (machine translation) (machine translation) - [Previous: 4.8](https://indike.org/pramana/in.bauddha.taisho.1781.4.8) - [Next: 4.10.1](https://indike.org/pramana/in.bauddha.taisho.1781.4.10.1) - [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.4.9) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.5.25) — Classical Chinese - [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778.6.134) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.2.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.4.9](https://indike.org/pramana/in.bauddha.taisho.1781.4.9) · Pramāṇa