[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) › [維摩經疏卷第三．第六](https://indike.org/pramana/in.bauddha.taisho.2772) › 3.33 # 維摩經疏卷第三．第六 3.33 維摩經疏卷第三．第六 3.33 - **Language:** Classical Chinese ### [3.33](https://indike.org/pramana/in.bauddha.taisho.2772.3.33) 時維摩下廣明得失教呵之相。文中有三。一明翻失顯得教呵之相。二時我已下明須菩提自申已屈維摩垂教。三說是法下明教呵益。前中維摩取鉢盛飯者教呵所由。何故淨名取鉢盛飯而不與者。略有三意。一取鉢為盡言論。若不取鉢。彼得切難恐怖捨去。二若不滿施懼招慳過。廣開施門彰己無悋。三寄食以興論端。故先取鉢盛滿飯也。唯須菩提下正明教呵也。文中有四。一呵於食不等。二不段婬下於縛解不等。三不見佛下於師法不等。四入邪見下於一切法不等。翻此四失教成四德。總呵意返責須菩提。 > From "At that time, Vimalakīrti..." downward broadly clarifies the merits and faults, and the manner of instruction and reprimand. In the text there are three parts: first, it clarifies the manner of instruction and reprimand by overturning faults and revealing attainments; second, from "At that time, I..." downward, it clarifies Subhūti's personal expression of yielding and Vimalakīrti's bestowing of instruction; third, from "When this Dharma was expounded..." downward, it clarifies the benefits of the instruction and reprimand. In the former part, Vimalakīrti taking the bowl and filling it with food is the occasion for the instruction and reprimand. Why did Vimalakīrti take the bowl and fill it with food, yet not give it to him? There are roughly three reasons: first, he took the bowl to exhaust the discussion; if he did not take the bowl, \[Subhūti\] encountering sharp challenges would be frightened and abandon it and leave; second, if he did not fill it with alms, he feared incurring the fault of stinginess; by broadly opening the gate of giving, he manifested that he himself had no begrudging; third, he lodged the discussion in the food as an opening point; therefore he first took the bowl and filled it with food. From "Only, Subhūti..." downward directly clarifies the instruction and reprimand. In the text there are four points: first, reprimanding his inequality regarding food; second, from "not severing lust..." downward, his inequality regarding bondage and liberation; third, from "not seeing the Buddha..." downward, his inequality regarding teachers and teachings; fourth, from "entering into wrong views..." downward, his inequality regarding all dharmas. Overturning these four faults, the instruction accomplishes four virtues. The overall intent of the reprimand turns back to reprove Subhūti. > — English (machine translation) (machine translation) - [Previous: 3.32](https://indike.org/pramana/in.bauddha.taisho.2772.3.32) - [Next: 3.34](https://indike.org/pramana/in.bauddha.taisho.2772.3.34) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2772.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.3.33) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.3.33](https://indike.org/pramana/in.bauddha.taisho.2772.3.33) · Pramāṇa