[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) › 4.31 # 維摩經義記卷第四 4.31 維摩經義記卷第四 4.31 - **Language:** Classical Chinese ### [4.31](https://indike.org/pramana/in.bauddha.taisho.2769.4.31) 時維摩詰問眾菩薩已下第四大段。正明取飯於此娑婆廣明利益。就中開為五子段。第一從時維摩詰問已下訖如佛所言勿輕勿學。明𨋪𭙿新學進於始行。咸皆默然者。欲使淨名發言自取故默然也。仁此大眾無乃可恥者。此𨋪𭙿新學仁此大眾之中無能致彼佛飯乃是可恥之事。文殊師利曰如佛所言勿輕未學者。進於始行。學則便得。故不可輕也。又解。上以文殊威神力故皆默然者。設飯之來事在主人故默然也。今言勿輕未學者。未學猶尚難輕。而況此坐皆是久習高行之人。非是不能。但設飯之來事在主人。理不關客。所以默然也。第二子段。於是維摩不起於坐已下訖亦使如來名聲普聞。正明遣化取飯。第三子段。時化菩薩即於會前已下訖佛為欲化樂小法者不盡現其清淨土耳。明化傳淨名之意上方取飯也。令彼樂小法者得弘大道者。明外凡夫之人未上性地容得棄小向大故言得弘大道。亦使如來名聲普聞者。自此以前未聞香積之名。因此廣彰故言普聞也。彼諸大士見化菩薩已下。明香積菩薩見化人即發三發問問於彼佛。第一問言。今此上人從何來也。第二問。娑婆世界為在何許。第三問。云何名為樂小法者　佛告之曰下方已下訖釋迦牟尼今現在。答其第二問娑婆之處也。於五濁惡世為樂小法眾生敷演道教。答第三問樂小法者。彼有菩薩名維摩詰已下訖增益功德。答上第一問問其來處。淨名遣化來因答第一問。復生兩問。第一問。其人何如乃作是化。問人大小許人乃作是化也。德力無畏神足若斯。第二問德量多少有此神力。佛言甚大者。答其初門。是為大人一切十方皆遣化往。答其後門器量甚豐德行充備。於是香積如來已下明香積佛與飯已而試約之。攝汝身香已下試約有三勅。身有二心有一。攝汝身香無令彼諸眾生起惑著心者勅。身香有二種。報應兩殊。報香起著應香增道。今云攝者攝其報香也。又當捨汝本形勿使彼國求菩薩者而自鄙恥勅身。上方大士形則在妙。下方菩薩身則劣小。故宜誡約。息於始行自鄙之心。又汝於彼莫懷輕賤而作礙想已下勅心。若心生礙。受道則難。是故有此言耶。第四子段。時化菩薩既受鉢飯已下訖欲色諸天聞此香氣亦皆來入維摩詰舍。明因請香飯更招渡來。聞此香氣身意快然歎未曾有者。妙香充軀身心悅適故曰未曾有也。第五子段。時維摩詰語舍利弗等可食已下訖亦如諸樹之香。明香飯此土有利益也。無以限意食之使不消者。明如來慈念蒼生故有斯飯。悲心無窮亦飯無盡若能體之稱大悲意若作局限心不稱大悲則不消也。又解。食此飯者應發大心能建大業報恩義足。名為消也。二乘之人不能發心無報恩之義。故言不消。有異聲聞念此飯少者。相傳解言。二乘之人情既局俠有其限心。不同大士位懷彌博。故聲聞異於菩薩。故言又異聲聞。又一解。聲聞生於異念故名聲聞異於菩薩也。四海有為有相故宜可竭。此飯大悲所勳應化之食。是故無盡也。 > From "Then Vimalakīrti asked the bodhisattvas" downward is the fourth major section, directly explaining the fetching of the food and extensively showing the benefits in this sahā \[world\]. Within this, it is divided into five subsections. First, from "Then Vimalakīrti asked" downward to "As the Buddha said, 'Do not despise those who have not yet learned,'" it explains prodding and encouraging novice learners to advance in initial practices. That "all remained silent" was because they wished to have Vimalakīrti speak and fetch it himself, so they remained silent. "Is this not shameful in the midst of this great assembly?": that among this great assembly these prodded and encouraged novice learners had no one able to fetch that Buddha's food was indeed a shameful matter. "Mañjuśrī said, 'As the Buddha said, "Do not despise those who have not yet learned"'": to advance in initial practices, if one learns, one immediately succeeds; therefore, they should not be despised. Another explanation: above, it was through the majestic spiritual power of Mañjuśrī that they all remained silent; providing food is the host's duty, so they remained silent. Now saying "do not despise those who have not yet learned" means: those who have not yet learned are already difficult to despise, not to mention that those sitting here are all people of long training and lofty practices; it is not that they are unable, but rather that providing food is the host's duty and in principle does not concern the guests; that is why they remained silent. The second subsection, from "Thereupon Vimalakīrti, without rising from his seat" downward to "and also cause the Tathāgata's fame to be heard everywhere," directly explains the dispatching of the illusory \[bodhisattva\] to fetch the food. The third subsection, from "Then the illusory bodhisattva immediately in front of the assembly" downward to "the Buddha, wishing to convert those who delight in lesser teachings, does not fully display his pure land, that is all," explains the illusory \[bodhisattva\] conveying Vimalakīrti's intention to fetch food from above. "Causing those who delight in lesser teachings to attain the promotion of the Great Path" explains that outer worldlings, not yet having mounted the stage of nature, have room to abandon the small and turn toward the great; hence it says "to attain the promotion of the Great Path." "And also cause the Tathāgata's fame to be heard everywhere": before this, they had not heard the name of Fragrance Accumulation; because of this it was widely made known, hence it says "heard everywhere." "When those mahāsattvas saw the illusory bodhisattva" downward explains that the bodhisattvas of Fragrance Accumulation, seeing the illusory person, immediately raised three questions to ask that Buddha. The first question said, "From where has this superior person come?" The second question: "Where is the Sahā world located?" The third question: "What is meant by 'those who delight in lesser teachings'?" The Buddha told them, from "Downward" to "Śākyamuni is present there now," answering their second question about the location of the Sahā. "In the evil world of the five turbidities, he preaches and expounds the doctrine of the path for sentient beings who delight in lesser teachings," answering the third question about those who delight in lesser teachings. From "There is a bodhisattva named Vimalakīrti" downward to "increasing merit," it answers the first question above asking about where he came from. Through Vimalakīrti dispatching the illusory \[bodhisattva\] to come, following the answer to the first question, two more questions arose. The first question: "What kind of person is he that he could produce such an illusory manifestation?", asking about the greatness of the person who could make such an illusory manifestation. "Whose virtuous power, fearlessness, and supernatural footing are like this?" is the second question, asking how much virtue and power he possessed to have such supernatural power. The Buddha said, "Exceedingly great," answering the first inquiry; "This is a great man who dispatches illusory emanations to all the ten directions," answering the subsequent inquiry, \[showing that\] his capacity is exceedingly vast and his virtuous practice is fully replete. From "Thereupon the Tathāgata Fragrance Accumulation" downward explains that the Buddha Fragrance Accumulation gave the food and then admonished them. From "Restrain the fragrance of your bodies" downward, the admonitions consist of three injunctions: two regarding the body and one regarding the mind. "Restrain the fragrance of your bodies; do not let those sentient beings give rise to confusion and attachment": regarding body fragrance, there are two kinds, karmic retribution and responsive manifestation being distinct. Retribution fragrance gives rise to attachment, whereas response fragrance increases the path. Here, saying "restrain" means restraining the fragrance of their retribution. "Furthermore, you should discard your original forms, and do not cause those in that land who seek the bodhisattva \[path\] to despise and feel ashamed of themselves": this is an injunction for the body. The forms of the mahāsattvas above are sublime, whereas the bodies of the bodhisattvas below are inferior and small; therefore, they should be cautioned and admonished, so as to calm the self-deprecating mind of beginners. "Furthermore, do not harbor contempt toward them and give rise to thoughts of obstruction" downward is an injunction for the mind. If the mind gives rise to obstruction, receiving the path will be difficult; that is why this is said. The fourth subsection, from "When the illusory bodhisattva had received the bowl of food" downward to "the devas of the desire and form realms, smelling this fragrance, also all entered Vimalakīrti's house," explains that through requesting the fragrant food, \[others\] were additionally drawn to come over. In "smelling this fragrance, their bodies and minds were delighted and they praised it as unprecedented," the wondrous fragrance filled the body, and body and mind were pleased and comfortable; hence it is called "unprecedented." The fifth subsection, from "Then Vimalakīrti said to Śāriputra and the others, 'You may eat'" downward to "and like the fragrance of the trees," explains that the fragrant food had benefits in this land. "Do not eat it with a limited mind, causing it to fail to digest": this explains that the Tathāgata compassionately cares for living beings, and therefore this food exists. Because the mind of compassion is inexhaustible, the food is also inexhaustible. If one can embody it, it accords with the intention of great compassion; if one forms a restrictive mind, it does not accord with great compassion, and then it will not digest. Another explanation: those who eat this food should generate the great mind, be able to establish great deeds, and fully repay their indebtedness; this is called "digesting." Persons of the two vehicles cannot generate the mind and have no meaning of repaying indebtedness; hence it is said "not to digest." "There were some śrāvakas who thought that this food was little": according to the transmitted explanation, because the sentiments of persons of the two vehicles are narrow, they have limited minds, unlike the mahāsattvas whose status and embrace are profoundly vast. Thus the śrāvakas are distinct from the bodhisattvas, so it says "moreover, some śrāvakas." Another explanation: the śrāvakas gave rise to divergent thoughts, and therefore it is called śrāvakas differing from bodhisattvas. The four seas are conditioned and have characteristics, so they can indeed be exhausted. This food is the food of responsive manifestation perfumed by great compassion; therefore, it is inexhaustible. > — English (machine translation) (machine translation) - [Previous: 4.30](https://indike.org/pramana/in.bauddha.taisho.2769.4.30) - [Next: 4.32](https://indike.org/pramana/in.bauddha.taisho.2769.4.32) - [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.4.31) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.8.151) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.295) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2769.4.31](https://indike.org/pramana/in.bauddha.taisho.2769.4.31) · Pramāṇa