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# 維摩經疏卷第三．第六 6.21

維摩經疏卷第三．第六 6.21

- **Language:** Classical Chinese

### [6.21](https://indike.org/pramana/in.bauddha.taisho.2772.6.21)

自下第二明土因行。文開兩節。一因彼菩薩讚嘆維摩為說十種增勝明餘土無。二彼菩薩下因彼啟請為說八種生淨土行。此二何別。前十具德。後八離過。初中有三。一彼讚歎。二維摩印述。三正為說十種增勝。嘆中初總。世尊下別。別中先嘆。如來慈深貧所樂法者。小乘之法唯空無我無德稱貧。棄大學小名之為樂。或可。此土眾生無大乘法財名貧。俱有小識希求四諦名樂不法也。佛隱大乘以小法化生故云度眾生也。次嘆菩薩悲極言勞謙也。第二印述中有三。一維摩印。二明勝負。行不在人貴其有益。彼土雖妙施德無地。此土菩薩雖生穢國教化眾生廣有開發勝過彼土。故思益經云。若人於淨國持戒滿一劫。此土須臾間行慈為最勝。三所以下釋以具十法勝也。第三次明十事。文分為三。初問次答後結。十中前六自行。後四外化。四中前三化法後一化行。除八難者小乘法。化度小乘者大乘法。化濟無德者人間法。化四攝法者利他行也。結文可知。

> From here below, the second \[part\] explains the causal practices of the land. The text opens into two sections: first, because those bodhisattvas praised Vimalakīrti, he explains the ten superiorities, showing that they do not exist in other lands; second, from "Those bodhisattvas..." downward, because they requested it, he explains the eight practices for being born in a pure land. What is the difference between these two? The former ten possess virtues; the latter eight keep free of faults. The first section contains three \[parts\]: first, their praise; second, Vimalakīrti's endorsement; third, the direct explanation of the ten superiorities. Within the praise, first is general. From "The Bhagavat..." downward is specific. Within the specific, they first praise \[the Buddha\]: "The Tathāgata's compassion is profound, and \[he preaches\] the teaching delighted in by the impoverished." The teaching of the Hīnayāna is solely empty and non-self, lacking virtue, and is called "impoverished." Abandoning the great to study the small is called "delighted in." Alternatively: sentient beings of this land lack the wealth of the Mahāyāna Dharma, which is called "impoverished"; and possessing a petty consciousness, they seek the four truths, which is called "delighting in" this teaching. The Buddha conceals the Mahāyāna and transforms beings by means of the lesser teaching, which is called "delivering sentient beings." Next, they praise the bodhisattvas' compassion as utmost, speaking of their toil and humility. In the second part, the endorsement, there are three \[aspects\]: first, Vimalakīrti's endorsement; second, explaining the superiority and inferiority—practice does not depend on the person; what is valued is that it brings benefit. Though that land is sublime, there is no ground there to bestow virtue. Though the bodhisattvas of this land are born in an impure realm, their teaching and transforming of sentient beings has vast development, surpassing that land. Thus the Viśeṣacintibrahma-paripṛcchā Sūtra states: "If one maintains the precepts in a pure land for an entire kalpa, practicing loving-kindness in this land for even a brief moment is foremost." Third, from "Wherefore..." downward, it explains that because they are endowed with the ten dharmas, they are superior. Third, next it explains the ten matters. The text is divided into three: first the question, next the answer, and finally the conclusion. Among the ten, the first six are self-practice, and the latter four are outward transformation. Among the four, the first three are the dharmas of transformation, and the last one is the practice of transformation. Eliminating the eight difficulties is the Hīnayāna Dharma; transforming and saving the Hīnayāna is the Mahāyāna Dharma; transforming and relieving those without virtue is the human Dharma; transforming through the four means of embracing is the practice of benefiting others. The concluding text can be understood.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.6.21) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.21](https://indike.org/pramana/in.bauddha.taisho.2772.6.21) · Pramāṇa
