[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) › 4.63 # 維摩經義記卷第四 4.63 維摩經義記卷第四 4.63 - **Language:** Classical Chinese ### [4.63](https://indike.org/pramana/in.bauddha.taisho.2769.4.63) 爾時舍利弗已下。第二大段出淨名生處。就中開為五段。第一從爾時已下訖云何乃問汝於何獲而來生此。明理中無其沒生。將欲出其生處。恐時情計其定實生處故明無沒生。又解。上明觀身實相。實相無生今現有生。將成上自觀之義。明無沒生。汝所得法有沒生者。將明據理無其沒生。故就舍利弗所得為言耳。第二從舍利弗沒者為虛誑法以下訖雖生不長諸惡。明就世諦相續故有沒生。若一向無生。如來則無由得顯淨名生處。故就世諦名用道中有生令如來出其生處也。沒者為虛誑法敗壞之相者。明沒者俗諦離散虛誑敗壞之法也。生者為虛誑法相續之相者。明生是假有虛誑相續不斷也。菩薩雖沒不盡善本雖生不長諸惡者。明二乘人涅槃之沒盡於善本。凡夫生世廣造諸惡。菩薩現同其滅不盡善本應生不起諸惡。又一解。凡夫福盡命終。菩薩示有終沒。非是福盡也。第三從是時佛告舍利弗有國名妙喜已下說但滅眾生煩惱闇耳。正明出淨名生處。若不出淨名生處。無以生時眾渴仰之心。故出生處。舍利弗言未曾有也已下明舍利弗凡有二意。一者穢土之中多有怒害艱嶮。不辭艱嶮之深累而能處之。亦為希有。二者歎捨淨之穢實是良難。自非所為處大。何申能爾。維摩語舍利弗於意云何已下。舉二譬還答其兩意兼成上生生不長惡滅不盡善義。日光出時與冥合乎。答其初意。明雖生穢土而不為眾穢之所染累。維摩言夫日何故行閻浮提已下答上第二意。明捨淨之穢者。為除物病。雖生不淨佛土為化眾生不與愚闇而共合者。合上日光出時則無眾冥也。但滅眾生煩惱闇者。合上欲以明照為之除冥者也。第四從是時大眾渴仰欲見妙喜已下訖於是世界亦不迫隘如本無異。明大眾渴仰欲見妙音世界是以淨名承如來之重命接妙喜世界未置此土也。第五爾時釋迦告大眾汝且觀已下訖其事訖已還現本處。明勸時眾發心修行。下有十四那由他人發菩提心。 > From "At that time Śāriputra" onward is the second major section, revealing Vimalakīrti's place of birth. Within it, there are five sections. First, from "At that time" down to "Why do you ask, 'Where did you pass away to come and be born here?'" it explains that in principle there is no passing away or being born. Intending to reveal his place of birth, fearing that the sentiments of the assembly would posit a fixed, real place of birth, it explains that there is no passing away or being born. Another explanation: the above explained contemplating the true mark of the body; the true mark is without birth, yet now he displays being born; to establish the above meaning of self-contemplation, it explains that there is no passing away or being born. "Do the dharmas attained by you have passing away and being born?": intending to explain that based on principle there is no passing away or being born, it speaks only with respect to what Śāriputra has attained. Second, from "Śāriputra, passing away is a deceptive dharma" down to "though born, not increasing evils," it explains that according to worldly truth's continuity there is passing away and being born. If it were exclusively unborn, the Tathāgata would have no means to reveal Vimalakīrti's place of birth; therefore, in terms of the functional path of conventional names in worldly truth, there is birth, enabling the Tathāgata to reveal his place of birth. "Passing away is the mark of destruction of deceptive dharmas": this explains that passing away is the conventional truth's dharma of dispersion, deception, and destruction. "Being born is the mark of continuity of deceptive dharmas": this explains that birth is the uninterrupted continuity of provisional existence and deception. "Although the bodhisattva passes away, he does not exhaust wholesome roots; although born, he does not increase evils": this explains that the passing away into nirvāṇa of the two-vehicle practitioners exhausts wholesome roots, whereas ordinary people born into the world create manifold evils; the bodhisattva, manifesting as identical with their cessation, does not exhaust wholesome roots, and responding through birth, does not give rise to evils. Another explanation: when ordinary people's merits are exhausted, life ends; the bodhisattva displays an end and passing away, yet it is not that merit is exhausted. Third, from "At that time the Buddha told Śāriputra, 'There is a land named Abhirati'" down to "it only extinguishes the darkness of sentient beings' afflictions," it directly reveals Vimalakīrti's place of birth. If his place of birth were not revealed, there would be no way to generate the assembly's thirsty yearning, so the place of birth is revealed. From "Śāriputra said, 'Unprecedented!'" onward, it explains that Śāriputra has two intentions. First, within an impure land there is much anger, harm, hardship, and peril; not declining the profound burden of hardship and peril, yet able to abide here, is also rare. Second, he praises that renouncing the pure for the impure is truly difficult; unless one's undertaking is great, how could one do so? From "Vimalakīrti said to Śāriputra, 'What do you think?'" onward, he raises two similes to answer his two intentions and additionally establish the above meaning of "being born without increasing evil, and passing away without exhausting the wholesome." "When the light of the sun emerges, does it merge with darkness?": this answers his first intention, explaining that although born in an impure land, he is not defiled or burdened by the various impurities. From "Vimalakīrti said, 'Why does the sun move over Jambudvīpa?'" onward, it answers the second intention above, explaining that renouncing the pure for the impure is done to eliminate the afflictions of beings. "Although born in an impure buddha-land, to transform sentient beings he does not merge with foolish darkness": this corresponds to the sun's light emerging above, where there is no darkness. "Only extinguishing the darkness of sentient beings' afflictions": this corresponds above to wishing to use bright illumination to dispel darkness for them. Fourth, from "At that time the great assembly thirstily yearned to see Abhirati" down to "that world was also not cramped, remaining no different from before," it explains that the great assembly thirstily yearned to see the world of Abhirati, and therefore Vimalakīrti, receiving the Tathāgata's solemn command, brought the world of Abhirati and placed it in this land. Fifth, from "At that time Śākyamuni told the great assembly, 'Look at..." down to "after this matter was completed, it returned to its original place," it explains the exhortation to the assembly to generate bodhicitta and cultivate practice. Below, fourteen nayutas of people generate bodhicitta. > — English (machine translation) (machine translation) - [Previous: 4.62](https://indike.org/pramana/in.bauddha.taisho.2769.4.62) - [Next: 4.64](https://indike.org/pramana/in.bauddha.taisho.2769.4.64) - [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.4.63) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.9.407) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.478) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.3.74) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2769.4.63](https://indike.org/pramana/in.bauddha.taisho.2769.4.63) · Pramāṇa