[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) › 4.8 # 維摩經義記卷第四 4.8 維摩經義記卷第四 4.8 - **Language:** Classical Chinese ### [4.8](https://indike.org/pramana/in.bauddha.taisho.2769.4.8) 第一從於是維摩已下訖一切煩惱皆是佛種。明就諸惡說種。煩惱所以為如來種者。若論道理。萬行為佛種。今指煩惱為種。若無煩惱不能發心。緣有煩惱發菩提心。此緣中說種也。又解。所以指煩惱為種。今明法起不定從緣而發。或反邪從正。或改惡修善。是則正由邪起。善因惡生。故緣能種辨。上明非道為道師之功也。今明非種為種弟子德也。是為二乘獨善闕師之功。無煩惱種失弟子之德。有身者。身見為萬戒之本。無明欲愛已下廣就諸煩惱增一明義也。七識住者欲界人天是一三禪三空為七。所以不取三塗者。但三塗是重苦之處。識不樂住。所以不取。第四禪但四禪心。無想是滅心定。識不樂住。所以不取。非想者但非想為滅盡定所懷。是故識不樂住也。 > The first, from 'Thereupon Vimalakīrti...' onward up to 'all kleśas are the buddha-seed', clarifies explaining the gotra in terms of various evils. Why are kleśas the tathāgata-gotra? In terms of principle, the myriad practices are the buddha-seed; here, pointing to kleśas as the seed, it means that if there were no kleśas, one could not generate the intention \[for awakening\]; dependent on having kleśas, one gives rise to bodhicitta. This is explaining the gotra within conditions. Another explanation: As to why kleśas are designated as the gotra, it is now clarified that the arising of dharmas is not fixed, but is generated through conditions: either turning from the erroneous to follow the correct, or changing from evil to cultivate good. Thus the correct arises from the erroneous, and good is produced due to evil; therefore, through conditions the gotra can be differentiated. Above, it clarified the merit of the non-path serving as the master of the path; here, it clarifies the virtue of non-seed serving as the disciple of the seed. Thus the two vehicles' solitary goodness lacks the merit of the master; lacking the seed of kleśas, they lose the virtue of the disciple. 'Having a body': the view of the body is the basis of myriad precepts. 'Ignorance and craving for desire' onward extensively clarifies the meaning according to the numerical grouping by ones of various kleśas. The 'seven abodes of consciousness' are: the humans and devas of the desire realm count as one, the three dhyānas, and the three formless realms, making seven. Why are the three bad destinies not taken? Because the three bad destinies are places of severe suffering, consciousness takes no delight in abiding there, and therefore they are not taken. The fourth dhyāna has only the mind of the fourth dhyāna; non-conception is the absorption of mental cessation, so consciousness takes no delight in abiding there, and therefore it is not taken. The sphere of neither-perception-nor-non-perception is because neither-perception is encompassed by the absorption of cessation, and therefore consciousness takes no delight in abiding there. > — English (machine translation) (machine translation) - [Previous: 4.7](https://indike.org/pramana/in.bauddha.taisho.2769.4.7) - [Next: 4.9](https://indike.org/pramana/in.bauddha.taisho.2769.4.9) - [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.4.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2769.4.8](https://indike.org/pramana/in.bauddha.taisho.2769.4.8) · Pramāṇa