[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.2768) › 1.21 # 維摩義記 1.21 維摩義記 1.21 - **Language:** Classical Chinese ### [1.21](https://indike.org/pramana/in.bauddha.taisho.2768.1.21) 此品因香飯明道。上明其空。今明其有也。亦由空室中生。上方菩薩問香積佛。凡有三。一問。從何人邊來。第二問。娑婆世界為在何許。第三問。云何名作樂小法者。下一一答三問。也。從剛強至結戒切勵凡夫愚人示其十惡教滿十善。結戒以下多明學二乘人。隨事而制名結戒。制已故作者是犯戒。應奉行不應違。至故作故。犯則障道名礙。持則是得聖之因名不礙。犯重墮惡名罪果。得道品及涅槃是福果。故言離罪。不犯行善此善是淨。犯而行善名垢。善能修何等勝行。行無創疣得生淨土。維摩言。八行成就無創疣得生淨土。從饒益以下第一明代苦義。第二從等心以下明奉上接下。第三明解理不遍聞經不疑。第四解人不遍不與小乘違背。第五不嫉。第六不高。第七常省。第八不訟也。 > This chapter clarifies the Way by means of the fragrant rice. The preceding \[chapter\] clarified its emptiness; this one clarifies its existence. It also arises from within the empty room. When the bodhisattvas from the region above asked the Buddha Fragrance Accumulation (Gandhahastin / Sugandhakūṭa), there were three \[questions\] in all. The first question was: "From whose presence have \[you\] come?" The second question was: "Where is the Sahā world located?" The third question was: "Why are they called 'those who delight in inferior dharmas'?" Below, \[he\] answers the three questions one by one. From "stubborn and violent" down to "instituting the precepts," it urgently admonishes ordinary persons and foolish people, pointing out their ten unwholesome actions and teaching them to fulfill the ten wholesome actions. From "instituting the precepts" downward, it mostly explains those who study the two vehicles. Formulating \[rules\] according to circumstances is called "instituting the precepts." Once instituted, committing \[the act\] intentionally is violating the precepts. One ought to uphold them and ought not transgress them. Up to intentionally doing so: if one violates them, it obstructs the Way and is called "an obstruction"; if one observes them, it is the cause for attaining sagehood and is called "non-obstruction." Violating serious \[precepts\] results in falling into evil destinies, called the "fruit of guilt." Attaining the wings of bodhi and nirvāṇa is the "fruit of merit." Therefore it says, "freed from guilt." Not violating \[them\] and practicing good: this good is pure. Practicing good while violating \[them\] is called defiled. What kind of superior practices is one able to cultivate so that, practicing without sores or warts, one attains birth in a pure land? Vimalakīrti says: When eight practices are perfected, without sores or warts, one attains birth in a pure land. From "benefiting" downward: the first explains the meaning of taking on suffering \[for others\]. The second, from "an impartial mind" downward, explains honoring superiors and receiving inferiors. The third explains that when understanding of the principle is not comprehensive, one hears the scriptures without doubting. The fourth explains that when understanding of persons is not comprehensive, one does not go contrary to the Hīnayāna. The fifth is not being jealous. The sixth is not being conceited. The seventh is constant self-reflection. The eighth is not quarreling. > — English (machine translation) (machine translation) - [Previous: 1.20](https://indike.org/pramana/in.bauddha.taisho.2768.1.20) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.2768.1.22) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2768.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2768~en-mt.1.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2768.1.21](https://indike.org/pramana/in.bauddha.taisho.2768.1.21) · Pramāṇa