[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.2771) › 1.27 # 維摩經疏 1.27 維摩經疏 1.27 - **Language:** Classical Chinese ### [1.27](https://indike.org/pramana/in.bauddha.taisho.2771.1.27) 自下第三明維□□□□□□座。問曰。維摩何不直為取座先須教訶。答曰。燈王□□□不思議諸佛境界。若不先訶有所得心令其捨□□□□無所得觀令其行善自分因立燈王座□□□□□□此義故先須教訶也。就取座中文分五別。第一維摩問文殊座處。第二文殊言東方已下示其座處第三於是長者現神力已下明取高座來入其小室。第四諸菩薩大弟子已下明大眾驚訝。五爾時維摩詰文殊已下命眾令坐。文相易見。不勞細解。問曰。十方妙座維摩足知。何不直取□□文殊。答曰。欲明寄實不思議德□□□□□□□□□謂維摩隨近化作。今問文殊。文殊實□□□□□□□高座極遠能取將來故知維□□□□□□□□□聞說獲利益故。就第五命眾坐中□□□□□□□利弗已下次命聲聞。就命聲聞中□舍利□□□□□□弗不能坐。第三教其禮佛第四明其禮□□□□□□利弗大德羅漢神通具足。何故不能坐得□□□□□是世間事坐。舍利弗不啻能坐。良以此座燈王如來□願力之所成就。非是小乘神通境界。故不能坐。由禮□□佛神力方始得坐。上來因身子念座維摩□□□□□□訖。自下第二因身子。讚歎維摩口宣不思議事□□□□疏科釋。有人作問難言。芥子納須彌。既是不□□□□芥子亦是不思議。以不答言須彌納芥子非□□□□□□言芥子納須彌。得是不思議。須彌納□□□□□□□亦可促一劫為七日。可是不思議□□□□□□□□答曰。異法辯客納。以小納大。不□□□□□□□□即法辯延促。是故促長延□□□□□□□□為其簡並對者。如芥子納須□□□□□□□□。 > From here below, the third clarifies Vimalakīrti \[…\] seats. > > Question: Why did Vimalakīrti not directly fetch the seats for them, but first had to teach and rebuke? > Answer: Dīpaṅkararāja's \[…\] acintya realm of all buddhas. If he did not first rebuke the mind with attainment, causing them to discard \[…\], and cause their practice of good to establish the causal basis of their own portion for Dīpaṅkararāja's thrones \[…\], for this reason he first had to teach and rebuke. > > Within fetching the seats, the text is divided into five parts: > First, Vimalakīrti asks Mañjuśrī about the location of the seats. > Second, from Mañjuśrī's saying "In the east" onward, pointing out the location of the seats. > Third, from "Thereupon the elder manifested supernormal power" onward, clarifying fetching the high thrones to enter his small room. > Fourth, from "The bodhisattvas and great disciples" onward, clarifying the great assembly's astonishment. > Fifth, from "At that time Vimalakīrti \[said to\] Mañjuśrī" onward, commanding the assembly to sit. > The text's marks are easy to see; no laborious detailed explanation is needed. > > Question: Vimalakīrti sufficiently knew the wondrous thrones of the ten directions; why did he not fetch them directly, \[but asked\] Mañjuśrī? > Answer: He wished to clarify the true acintya virtue lodged therein \[… lest people\] consider that Vimalakīrti magically created them from nearby. Now he asks Mañjuśrī; Mañjuśrī truly \[…\] that the high thrones are extremely distant and can be fetched and brought, so that one knows Vimalakīrti \[…\] because hearing the exposition they obtain benefits. > > Within the fifth, commanding the assembly to sit, \[…\] from \[Śā\]riputra onward, next commanding the śrāvakas. Within commanding the śrāvakas: \[first, commanding\] Śāriputra; \[second, Śāri\]putra cannot sit; third, teaching him to pay homage to the Buddha; fourth, clarifying his paying homage \[…\] > > \[Question:\] Śāriputra is a venerable arhat endowed with supernormal powers; why could he not sit \[…\]? > \[Answer: If it were\] sitting in a worldly matter, Śāriputra would not only be able to sit; truly, because these thrones are accomplished through the power of the vows of Dīpaṅkararāja Tathāgata, and are not within the sphere of the supernormal powers of the small vehicle, he could not sit. Only by paying homage to \[the Buddha and relying on the\] Buddha's supernormal power could he begin to sit. > > The above, Vimalakīrti's \[…\] on account of Śāriputra thinking of seats, concludes. > > From here below, the second, on account of Śāriputra praising him, Vimalakīrti verbally proclaims acintya matters \[…\] analyzed and explained in the commentary. > > Someone raises an objection, saying: "A mustard seed containing Mount Sumeru is already an acintya \[matter …\] a mustard seed is also acintya, is it not?" > Answering, it says: "Mount Sumeru containing a mustard seed is not \[acintya …\] saying that a mustard seed contains Mount Sumeru can be acintya. Mount Sumeru containing \[…\] Also, one may shorten a kalpa into seven days, which can be acintya \[…\]." > Answer: Different dharmas distinguish hosting and containing: containing the great with the small is not \[…\]; identical dharmas distinguish extending and shortening, therefore shortening the long and extending \[…\]. As for differentiating and pairing them: like a mustard seed containing Mount Sumeru \[…\]. > — English (machine translation) (machine translation) - [Previous: 1.26](https://indike.org/pramana/in.bauddha.taisho.2771.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2771.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2771~en-mt.1.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2771.1.27](https://indike.org/pramana/in.bauddha.taisho.2771.1.27) · Pramāṇa