[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) › [維摩經疏](https://indike.org/pramana/in.bauddha.taisho.2770) › 1.11 # 維摩經疏 1.11 維摩經疏 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2770.1.11) 第三行中初無有量已過量者。明其自行。行德深廣無有分限故曰無量。非是世人算數能及故曰過量。又非世人算數能及名為無量。超出世人算數之限故曰過量。集眾法下明其利他。集眾法寶如海。道師攝化方便法如珍寶。門別非一。名眾法寶。道人趣求名集。法寶如海。導師喻以顯之。海中導師道人採寶。菩薩如是道人求法故取為喻。了達已下化德成就。先知法藥後知眾生。知法藥中了達諸法知世諦也。了達深法知真諦也。知眾生中善知眾生往來所趣知過未也。知過去因名為知往。知未來果名來。所趣及心所行知現在也。知其現在心行善惡而教化之。 > In the third part, on practice, first, "having no measure, already surpassing measure" clarifies their own practice. The virtues of their practice are deep and vast without division or limit, hence "immeasurable." Because mundane people's calculation cannot reach them, it is said that they "surpass measure." Furthermore, because mundane people's calculation cannot reach them, it is called "immeasurable"; transcending the limit of mundane people's calculation, it is said that they "surpass measure." From "gathering the multitude of Dharma-jewels" onward clarifies their parārtha. Gathering the multitude of Dharma-jewels like a sea guide: the upāya of converting \[beings\] is the Dharma like precious jewels. The categories are not one, hence "the multitude of Dharma-jewels." Practitioners aspiring and seeking is called "gathering." "Like a sea guide" uses a metaphor to make it manifest. A guide at sea guides people to gather jewels; a bodhisattva is likewise, guiding people to seek the Dharma, hence it is taken as a metaphor. From "thoroughly comprehending" onward, their virtue of converting is perfected. First they know the medicine of the Dharma, and later they know sentient beings. In knowing the medicine of the Dharma, thoroughly comprehending all dharmas means knowing saṃvṛtisatya; thoroughly comprehending deep dharmas means knowing paramārtha. In knowing sentient beings, skillfully knowing the destinations to which sentient beings come and go means knowing past and future. Knowing past causes is called knowing the past; knowing future fruits is called the future. The destinations and the movements of their minds means knowing the present: knowing the wholesome and unwholesome movements of their minds in the present, they instruct and convert them. > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2770.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2770.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2770.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2770~en-mt.1.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2770.1.11](https://indike.org/pramana/in.bauddha.taisho.2770.1.11) · Pramāṇa