[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) › 6.3.1 # 維摩經義疏 6.3.1 維摩經義疏 6.3.1 - **Language:** Classical Chinese ### [6.3.1](https://indike.org/pramana/in.bauddha.taisho.1781.6.3.1) 此品來意有十種因緣：一者三時利益，從經初至〈不二法門〉謂食前利益，此之一品謂食時利益，〈菩薩行品〉食後利益。 二者至人住於三事，說十二部經：一知他心、二者說法、三現神通。 上已明說法，今次現神通，知他心總貫斯二。 三者佛事有二：一以此土法門、二用他土法門。 上明此土法門，今辨他土法門。 四者室內說法，明二種因果：一法身因果、二淨土因果。 上多明法身因果，今辨淨土因果。 五者此經之宗，明於二慧。 上明不二法門，即是實慧； 今辨請飯香土，謂方便慧。 六者從此經初至〈入不二法門〉，謂因二入不二，即收用以歸體； 此品已去，因不二有二，即從體以起用。 七者此經始終正明不思議解脫。 不思議解脫凡有二種：〈不二法門〉，不思議之本也； 〈香積佛品〉辨不思議之迹也。 八者諸佛菩薩說法有二：一依世諦、二依第一義。 〈不二法門〉依第一義說，〈香積佛品〉就世諦門說。 九者利益眾生善友無定。 〈不二法門〉明多人共說，〈香積佛品〉一人獨說。 十者徒眾，有二：一者此土、二者他方。 上多利此土之眾，今品通益彼此。 問：請飯香土既名香積佛品，借座燈王何故不稱燈王佛品？ 答：上稱不思議，從通以立稱； 今云香積，因別以受名。 蓋欲立品相避，故通別互舉也。 問：借座燈王與請飯香土何異？ 答：上明以大入小，今辨以小包大。 又上明默感，此則遣化。 皆是互現，顯不思議也。 品開為二：初明淨土因果、二時眾得益。 就初有兩：前明淨土果，次辨淨土因。 淨土果內，前明彼土淨門，次辨二國化意。 初有三句：一身子念食、二淨名施飯、三大眾受食。 「於是，舍利弗心念：日時欲至，此諸菩薩當於何食」。 身子念食，有三因緣：一者身心俱累，凡夫也； 二、心雖無累，而形須資待，二乘也； 三者俱無，法身菩薩也。 身子既受結業之形，心雖無累而形須資待。 古佛道法，過齋不飡食，今時既至，故生念也。 二者自經初已來，盛談菩薩之法，聲聞之人不生深樂，是故念食。 三者居士空室，身子扣關，蓋是互相影發，弘道利物故也。 但云菩薩當於何食不念聲聞者，以弟子自有乞食法故也。 「時維摩詰知其意而語言：佛說八解脫，仁者受行，豈欲食而聞法乎」。 此第二淨名設食。 就文為兩：此呵身子所念。 八解脫內，前二解脫觀欲界不淨； 汝既受行，云何念於欲界揣食？ 又佛說八解脫乃是無欲之嘉饌、養法身之上膳，云何方念不淨之食欲資養肉身？ 又夫論樂法情深，則不念軀命，況意存飲食。 「若欲食者，且待須臾，當令汝得未曾有食」。 此第二正明施食。 就文為四：一許食、二示食方處、三眾不能取、四遣化自請。 且待須臾者，不失食時也。 當令汝得未曾有食者，常食資於肉身，今設養法身之食，名未曾有。 不化作者，恐致不實心之嫌。 又欲令此土眾生見清淨國，又因香飯得弘道意，及二國化流、彼此交利，故不化也。 「時維摩詰即入三昧，以神通力」。 此第二示食處也。 入定現通，顯淨名神力，令眾尊人重法也。 「示諸大眾」者，便大眾見淨土微妙，發心求生淨國也。 「上方界分過四十二恒河沙佛土，有國名眾香」者，此出里數近遠、國名字也。 「佛號香積，今現在」。 此示化主也。 「其國香氣，比於十方諸佛世界人天之香，最為第一」。 雖示香土，起敬未深，今歎第一，則發希有意也。 「彼土無有聲聞、辟支佛名，唯有清淨大菩薩眾」。 上明國土化主，此示徒眾。 明唯有菩薩，使發大心； 辨無聲聞，斥小乘為鄙穢也。 「佛為說法。 其界一切皆以香作樓閣，經行香地，苑園皆香，其食香氣周流十方無量世界。 爾時，彼佛與諸菩薩方共坐食」。 既有國土徒眾，今次序教門。 「有諸天子皆號香嚴，悉發阿耨多羅三藐三菩提心，供養彼佛及諸菩薩」。 > The purpose of this chapter's occurrence has ten causal conditions: First, benefit in the three periods. From the beginning of the sūtra up to the "Dharma-Door of Non-Duality" is called benefit before the meal; this single chapter is called benefit at the mealtime; the "Bodhisattva Practice Chapter" is benefit after the meal. Second, the consummate person abides in three matters when preaching the twelve divisions of the sūtras: first, knowing others' minds; second, preaching the Dharma; third, manifesting supernatural powers. Above, preaching the Dharma has already been explained; now next supernatural powers are manifested, and knowing others' minds links these two throughout. Third, the Buddha's work is twofold: first, by means of the Dharma-doors of this land; second, using the Dharma-doors of other lands. Above, the Dharma-doors of this land were explained; now the Dharma-doors of other lands are distinguished. Fourth, the preaching of the Dharma within the room explains two kinds of causes and fruits: first, the causes and fruits of the dharmakāya; second, the causes and fruits of the pure land. Above, mostly the causes and fruits of the dharmakāya were explained; now the causes and fruits of the pure land are distinguished. Fifth, the primary principle of this sūtra explains the two wisdoms. Above, explaining the Dharma-door of non-duality was indeed real wisdom; now distinguishing the requesting of rice from the Fragrant Land is called upāya-wisdom. Sixth, from the beginning of this sūtra up to "Entering the Dharma-Door of Non-Duality" is called entering non-duality by means of duality, which gathers function to return to essence; from this chapter onward, it is having duality by means of non-duality, which produces function from essence. Seventh, this sūtra from beginning to end precisely explains inconceivable liberation. Inconceivable liberation has generally two kinds: the "Dharma-Door of Non-Duality" is the origin of the inconceivable; the "Fragrant Accumulation Buddha Chapter" distinguishes the traces of the inconceivable. Eighth, the preaching of the Dharma by the buddhas and bodhisattvas is twofold: first, relying on conventional truth; second, relying on the ultimate truth. The "Dharma-Door of Non-Duality" is preached relying on the ultimate truth; the "Fragrant Accumulation Buddha Chapter" is preached with regard to the gate of conventional truth. Ninth, in benefiting sentient beings, good friends are not fixed. The "Dharma-Door of Non-Duality" explains many people preaching together; the "Fragrant Accumulation Buddha Chapter" has one person preaching alone. Tenth, the assembly of followers is twofold: first, those of this land; second, those of other directions. Above, mostly the assembly of this land was benefited; the present chapter universally benefits both here and there. Question: Since requesting rice from the Fragrant Land is named the "Fragrant Accumulation Buddha Chapter", why is borrowing seats from the King of Lamps not called the "Lamp King Buddha Chapter"? Answer: Above, it was called "Inconceivable", establishing the designation from the general; now it is called "Fragrant Accumulation", receiving the name based on the specific. This is indeed wishing to establish chapters that are distinct from one another, so the general and specific are cited alternately. Question: What is the difference between borrowing seats from the King of Lamps and requesting rice from the Fragrant Land? Answer: Above, entering the small by means of the great was explained; now encompassing the great with the small is distinguished. Furthermore, above was silent elicitation, whereas here an apparition is dispatched. Both are mutual manifestations, revealing the inconceivable. The chapter opens into two parts: first, explaining the causes and fruits of the pure land; second, the assembly at that time obtaining benefit. Under the first there are two: first, explaining the fruit of the pure land; next, distinguishing the cause of the pure land. Within the fruit of the pure land, first the purity gate of that land is explained, and next the transformative intentions of the two lands are distinguished. The first has three clauses: first, Śāriputra thinking of food; second, Jingming bestowing rice; third, the great assembly receiving the food. "Thereupon, Śāriputra thought in his mind: 'The hour is approaching; where will these bodhisattvas eat?'" Śāriputra thinking of food has three causal conditions: First, both body and mind are encumbered—this is the ordinary person. Second, although the mind is without encumbrance, the physical form requires provisions and support—this is the two vehicles. Third, both are absent—this is the dharmakāya bodhisattva. Since Śāriputra has received a body born of bonds and karma, although his mind is without encumbrance, his physical form requires provisions and support. According to the Dharma-rules of ancient buddhas, past the midday meal one does not take food; now that the hour has arrived, he produces this thought. Second, from the beginning of the sūtra onwards, the Dharma of bodhisattvas has been extensively discussed, and persons of the śrāvaka \[vehicle\] have not produced deep delight, which is why he thinks of food. Third, the layman's room being empty and Śāriputra knocking at the barrier are indeed a mutual reflecting and stimulating, so as to propagate the Way and benefit beings. As for only saying 'where will these bodhisattvas eat' and not thinking of the śrāvakas, it is because disciples have their own method of begging for food. "At that time, Vimalakīrti knew his thought and said to him: 'The Buddha taught the eight liberations; as you have accepted and practice them, do you wish to hear the Dharma while desiring food?'" This is the second \[section\], Jingming preparing food. In the text there are two parts: this rebukes what Śāriputra thought. Within the eight liberations, the first two liberations contemplate the impurity of the desire realm; since you have accepted and practice them, why do you think of coarse food of the desire realm? Furthermore, the eight liberations taught by the Buddha are indeed the fine delicacies of desirelessness, the superior fare that nourishes the dharmakāya; why do you now think of impure food, desiring to support and nourish the fleshly body? Moreover, when one discusses having deep affection and delight in the Dharma, one does not even think of body and life, much less fix one's mind on food and drink. "'If you wish to eat, please wait for a moment; I shall cause you to obtain food such as you have never had before.'" This is the second \[part\], directly explaining the bestowal of food. In the text there are four parts: first, promising food; second, showing the direction and place of the food; third, the assembly being unable to fetch it; fourth, dispatching an apparition to request it himself. 'Please wait for a moment' means not missing the mealtime. 'I shall cause you to obtain food such as you have never had before': ordinary food supports the fleshly body; now providing food that nourishes the dharmakāya is called 'never had before'. Not creating it by magical transformation is out of concern that it might incur the suspicion of an insincere mind. Furthermore, he wishes to cause the sentient beings of this land to see the pure land, and also through the fragrant rice obtain the intention to propagate the Way, as well as the spreading of transformation between the two lands and mutual benefit; hence he does not magically create it. "Then Vimalakīrti immediately entered samādhi, and with his supernatural power". This is the second \[part\], showing the place of the food. Entering meditative absorption and manifesting supernatural powers reveals Jingming's spiritual power, causing the assembly to venerate the person and respect the Dharma. 'Showed the great assembly' means causing the great assembly to see the wondrous subtleties of the pure land and produce the mind to seek birth in the pure land. 'Above, passing beyond as many buddha lands as the sands of forty-two Gaṅgā rivers, there is a country named All Fragrances': this sets forth the distance in leagues and the name of the country. 'The Buddha is called Fragrant Accumulation, and is now presently there.' This shows the lord of transformation. 'The fragrance of that country, compared with the fragrances of humans and devas in the worlds of all the buddhas of the ten directions, is the foremost.' Although the fragrant land was shown, deep reverence had not yet arisen; now praising it as foremost arouses the intention of rare admiration. 'That land has no names of śrāvakas or pratyekabuddhas, but only an assembly of pure great bodhisattvas.' Above, the country and the lord of transformation were explained; this shows the assembly of followers. Explaining that there are only bodhisattvas causes them to generate the great aspiration; distinguishing that there are no śrāvakas repudiates the Hinayāna as base and defiled. 'The Buddha preaches the Dharma for them. Everything in that realm consists of fragrance: the multi-storied pavilions, the fragrant ground for walking, and the gardens and parks are all fragrant, and the fragrance of that food permeates immeasurable worlds in the ten directions. At that time, that buddha and the bodhisattvas had just sat down together to eat.' Having presented the country and the assembly of followers, now next he sets forth the teaching gate. 'There were devaputras all named Fragrant Adornment, who had all generated the mind directed toward anuttarā samyaksaṃbodhi, making offerings to that buddha and the bodhisattvas.' > — English (machine translation) (machine translation) - [Previous: 6.2](https://indike.org/pramana/in.bauddha.taisho.1781.6.2) - [Next: 6.3.2](https://indike.org/pramana/in.bauddha.taisho.1781.6.3.2) - [Up: 6.3](https://indike.org/pramana/in.bauddha.taisho.1781.6.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.6.3.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.6.3.1](https://indike.org/pramana/in.bauddha.taisho.1781.6.3.1) · Pramāṇa