[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) › 4.47 # 維摩經義記卷第四 4.47 維摩經義記卷第四 4.47 - **Language:** Classical Chinese ### [4.47](https://indike.org/pramana/in.bauddha.taisho.2769.4.47) 菩薩入此門者。已下第五段。明言對阿難幹切上方菩薩。菩薩入此門者若然佛事不同。若見一切淨好佛土不以為喜不貪不高者。既然佛事不同。故雖見淨好情不生喜亦無貪著不以高勝。若見不淨亦以為喜憂。不礙不沒者。上見淨妙既不生喜。故覩穢不憂。上淨既無貪。今穢則不生瞋礙。既不以淨為高勝。故於穢不生下沒也。但於諸佛心生歡喜恭敬作未曾有想也。如來功德平等為欲化眾生而現佛土不同者。明諸佛道同無有優劣但隨眾生應見示現差別也。阿難汝見諸佛國土以下舉譬以明真應。地有若干者。明國土參差則有數量。以喻如來應身有其差別。若干者數量之異名。而虛空無若干者。明虛空盪然絕於數量以喻如來智惠平等無有高下別也。是如色身有若干者。喻合上地有若干。其無礙惠者。合上虛空。諸佛色身威相以下明功德平等悉無差別也。是故名三藐以下如十是同等。略舉其三。三藐三佛陀者。正遍知正覺。多陀阿伽度者如來也。佛陀覺者。阿難若我廣說此三句義汝以劫壽不能盡受以下。明廣演三句尚自難窮況於無量功德也。上方菩薩於此土如來菩薩及以淨名三處悉生下劣之心。故今共對阿難𨋪切上方小行。明諸佛不可惻量。是故不應生下劣之心。且止阿難以下移共在菩薩。明菩薩不可惻限度。四海有為有相尚可惻量度。菩薩功德不可量也。阿難汝等捨置菩薩以下故複言在淨□。明菩薩始終之行故宜難測。淨名一時之益二乘百千劫所不能得知。淨名身處白衣故生劣想。今明淨名一時變現神通之力二乘之人百千萬劫所不能盡。豈可思議也。 > “Bodhisattvas who enter this door”: from here onward is the fifth section. It explicitly speaks to Ānanda while rebuking the bodhisattvas from above. “Bodhisattvas who enter this door”: if indeed buddha-works are diverse, “if they behold all pure and fine buddha-lands, they do not take delight in them, nor are they greedy, nor do they hold themselves high”: since buddha-works are diverse, although they behold the pure and fine, joy does not arise in their minds, nor is there greedy attachment, nor do they consider them superior. “If they behold the impure, they also do not feel joy or sorrow, and are without obstruction or sinking”: having seen the pure and marvelous above without giving rise to joy, they therefore do not grieve when beholding defilement. Since there was no greed regarding the pure above, now toward the defiled they do not give rise to anger and obstruction. Since they did not regard the pure as superior, toward the defiled they do not give rise to a feeling of inferiority or sinking. “They simply give rise to joy and reverence toward the Buddhas, producing the thought of what has never been before.” “The merit of the Tathāgatas is equal; in order to convert sentient beings, they manifest diverse buddha-lands”: this clarifies that the Path of all Buddhas is identical, without superiority or inferiority; it merely shows differences according to what sentient beings ought to see. From “Ānanda, do you see the Buddha-lands” onward, metaphors are adduced to clarify the true and the responsive. “There are several grounds”: this clarifies that lands vary and thus have measurable quantities, by which it exemplifies that the response-bodies of the Tathāgata have their differences. “Several” is an alternate name for quantifiable amount. “Yet empty space has no severalness”: this clarifies that empty space is vastly open and transcends quantity, by which it exemplifies that the Tathāgata’s wisdom is equal, devoid of distinctions of high and low. “Just as form-bodies have severalness”: the metaphor matches “the grounds have severalness” above. “Their unhindered wisdom”: matches “empty space” above. From “the majestic marks of the Buddhas’ form-bodies” onward, it clarifies that their merits are equal and entirely without difference. “Therefore, they are called Samyak-”: below, it shows that the ten \[epithets\] are equivalent; it briefly adduces three. Samyaksambuddha: correct and universal knower, correct awakening. Tathāgata: ‘Thus Come’. Buddha: the Awakened One. From “Ānanda, if I were to expound the meaning of these three phrases at length, you could not fully receive it even with a kalpa of life” onward, it clarifies that fully expounding three phrases is already difficult to exhaust, how much more so the immeasurable merits! The bodhisattvas from above gave rise to inferior thoughts toward the Tathāgata of this land, the bodhisattvas, and Vimalakīrti—all three places. Therefore, now he speaks together to Ānanda to rebuke the small practices of those from above, clarifying that all Buddhas cannot be fathomed; therefore, one should not give rise to inferior thoughts. From “Stop, Ānanda!” onward, the discourse shifts to bodhisattvas, clarifying that bodhisattvas cannot be measured or fathomed. The conditioned and characterized four oceans can still be measured and fathomed; the merits of bodhisattvas cannot be measured. From “Ānanda, set aside the bodhisattvas” onward, the text turns again to speak of Vimalakīrti. It clarifies that because the bodhisattva’s practice from beginning to end is naturally difficult to fathom, the benefit \[conferred by\] Vimalakīrti at one time cannot be known by the two vehicles even in hundreds of thousands of kalpas. Because Vimalakīrti’s body resided among the white-robed (laity), they gave rise to inferior thoughts. Now it clarifies that the power of Vimalakīrti’s supernormal transformations at one single time cannot be exhausted by persons of the two vehicles in hundreds of thousands of myriads of kalpas; how could it be conceivable? > — English (machine translation) (machine translation) - [Previous: 4.46](https://indike.org/pramana/in.bauddha.taisho.2769.4.46) - [Next: 4.48](https://indike.org/pramana/in.bauddha.taisho.2769.4.48) - [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.4.47) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.9.85) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.400) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.3.45) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2769.4.47](https://indike.org/pramana/in.bauddha.taisho.2769.4.47) · Pramāṇa