[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) › [維摩經義記卷第四](https://indike.org/pramana/in.bauddha.taisho.2769) › 4.12 # 維摩經義記卷第四 4.12 維摩經義記卷第四 4.12 - **Language:** Classical Chinese ### [4.12](https://indike.org/pramana/in.bauddha.taisho.2769.4.12) 爾時會中有菩薩名普現色身以下訖入不二法門品。□□□空生第四論。因室空故普現致問。凡人室家應有父母妻子眷屬取與資生。居士此事如何所在。淨名答明大大士與世有異。世人以生死為父母妻子眷屬。有為法為資生。大士權實二智為父母。功德以為妻子眷屬及與資生。雖知無起滅辨明方便廣上父義。不二法門品廣上母義。後五千菩薩得無生忍。此皆由空室而來。普現色身問遠從空室近因此品初區同非道無惡不兼。今明佛之正道無德不備。德備於內故能外同非道就。 > 'At that time in the assembly there was a bodhisattva named Universally Manifesting Physical Forms...' onward up to the Chapter on Entering the Dharma Door of Non-Duality \[...\] the fourth treatise arising from emptiness. Because the room was empty, Universally Manifesting \[Physical Forms\] raised a question: 'A worldly person's household ought to have parents, wife, children, retinue, interactions, and provisions for living. How is it with the Upāsaka, where are these things located?' Vimalakīrti answered, clarifying that the mahāsattva differs from the worldly: Worldly people take saṃsāra as parents, wife, children, and retinue, and conditioned dharmas as provisions for living; the mahāsattva takes the two wisdoms of provisional and ultimate as parents, and merit and virtue as wife, children, retinue, and provisions for living. 'Although knowing there is no arising or ceasing' discriminates and clarifies expedient means, expanding upon the meaning of 'father' above. The Chapter on the Dharma Door of Non-Duality expands upon the meaning of 'mother' above. Later, five thousand bodhisattvas attain the anutpattika-dharma-kṣānti; all of this stems from the empty room. Universally Manifesting Physical Forms' question remotely stems from the empty room, and immediately derives from the beginning of this chapter where \[the bodhisattva\] indiscriminately conforms to the non-path, leaving out no evil. Now it clarifies that the Buddha's correct path leaves out no virtue; because virtue is complete within, he is able outwardly to conform to the non-path. > — English (machine translation) (machine translation) - [Previous: 4.11](https://indike.org/pramana/in.bauddha.taisho.2769.4.11) - [Next: 4.13](https://indike.org/pramana/in.bauddha.taisho.2769.4.13) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2769.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2769~en-mt.4.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2769.4.12](https://indike.org/pramana/in.bauddha.taisho.2769.4.12) · Pramāṇa