[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) › 6.37 # 維摩經疏卷第三．第六 6.37 維摩經疏卷第三．第六 6.37 - **Language:** Classical Chinese ### [6.37](https://indike.org/pramana/in.bauddha.taisho.2772.6.37) 第四眾香菩薩請法還國佛為說中。文分三節。一眾香請。二如來答。三聞法禮敬辭去。請中有二。初明眾香菩薩自知己過求佛懺悔。二願賜少法明其正請。生下劣想者發露也。自悔責者分別淨穢心也。初見穢土生下劣想。謂佛菩薩亦有昇降。聞此佛事乃自悔責。所以者何諸佛方便不可思議者明己解。佛惠平等但隨眾生故土有憂劣。此明嘆之也。願賜少法者下明請法。以有信教清淨心故。所以請法。彼雖不藉言教亦欲通化十方。又欲示遠來不空而返也。佛告諸菩薩無礙法門者。此下第二答請。於中有三。初總舉勸學。二何謂無盡下標名廣釋。三諸正士已下總以結勸也。前中有三。初略舉勸修。二出二行體相。三結法屬人。盡有住無即為有礙二乘人也。不盡不住即為無礙菩薩行也。有為有三相。名之為盡。無為無相名為不盡。如菩薩不盡有住無者。此結法屬人。盡有住無雖是一法就事往分故為二也。盡有即無積德之地。住無即絕慈悲化導之能。是故大士並不為也。肇云。有為雖偽捨之則大業不成。無為雖實住之則惠心不朗。是以菩薩不盡有為故德無不就。不住無為故道無不覆。若能出生入死遇物斯乘。在淨而淨不以為欣。處穢而穢不以為慼。應彼而動物我無為。此悟諸佛平等不思議之道必出于盡無盡門。彼菩薩聞佛事平等不可思議。所以請法。故佛聞此二門示其不思議無礙之道也。何謂不盡有為者。第二標門解釋。於中總有六十四句。文分為三。初有四十五句釋不盡有為。二何為不住無為下有十五句解不住無為。三又具福德下四句雙釋不盡不住之所以。就前不盡門中有三。初標章門。二不離大悲下釋。三是名不盡有為者結也。 > Fourth, regarding the bodhisattvas of Multitudinous Fragrances requesting the Dharma before returning to their land, and the Buddha preaching it for them, the text is divided into three sections: first, the request of Multitudinous Fragrances; second, the Tathāgata's answer; third, hearing the Dharma, paying homage, and departing. In the request there are two: first, it clarifies that the bodhisattvas of Multitudinous Fragrances recognize their own fault and seek repentance before the Buddha; second, "we pray you bestow a little Dharma" clarifies their direct request. "Giving rise to inferior notions" is their confession. "Reproaching themselves" refers to their mind discriminating pure and defiled. Upon first seeing the defiled land, they gave rise to inferior notions, thinking that Buddhas and bodhisattvas also had superior and inferior states; hearing of these buddha works, they reproached themselves. "Why is this? The upāya of all Buddhas is inconceivable" clarifies their own understanding: the wisdom of the Buddhas is equal, but merely in accordance with sentient beings, lands have superiority and inferiority. This clearly praises it. "We pray you bestow a little Dharma" downward clarifies their request for the Dharma; because they have a pure mind of faith in the teachings, they request the Dharma. Although in that \[land\] they do not rely on verbal teachings, they also wish to universally transform the ten directions; furthermore, they wish to show that having come from afar, they do not return empty-handed. "The Buddha told the bodhisattvas: 'The unobstructed Dharma gate...'"—this begins the second part, answering the request. In it there are three: first, generally raising it to encourage learning; second, from "What is meant by inexhaustible..." downward, specifying the terms and broadly explaining them; third, from "All noble beings..." downward, generally concluding to encourage them. In the first part there are three: first, briefly raising it to encourage cultivation; second, presenting the essence and characteristics of the two practices; third, concluding by attributing the Dharma to the person. "Exhausting the conditioned and abiding in the unconditioned" constitutes the obstructed people of the two vehicles. "Not exhausting and not abiding" constitutes the unobstructed practice of bodhisattvas. Conditioned dharmas have three characteristics, which are called "exhaustible"; the unconditioned is without characteristics, which is called "inexhaustible." "As when a bodhisattva does not exhaust the conditioned and does not abide in the unconditioned" concludes by attributing the Dharma to the person. Although exhausting the conditioned and abiding in the unconditioned are of one Dharma, when divided according to phenomena they become two. Exhausting the conditioned means there is no basis for accumulating merits; abiding in the unconditioned severs the ability to guide with compassion. Therefore, great beings do neither. Sengzhao says: "Although the conditioned is illusory, if one abandons it, the great enterprise cannot be achieved; although the unconditioned is real, if one abides in it, the mind of wisdom will not be bright. Therefore, because bodhisattvas do not exhaust the conditioned, there is no virtue they do not accomplish; because they do not abide in the unconditioned, there is no path they do not encompass. If one can enter birth and death, meeting things and mounting them, being pure amid purity without rejoicing, dwelling in defilement amid defilement without sorrow, responding to others and acting while self and other remain unconditioned—realizing this equal, inconceivable path of all Buddhas must emerge from the gate of exhaustible and inexhaustible." Those bodhisattvas heard that buddha works are equal and inconceivable, and therefore requested the Dharma; hence the Buddha, hearing this, showed them these two gates of the inconceivable and unobstructed path. "What is meant by not exhausting the conditioned?" is the second part, specifying the gates and explaining them. In this there are altogether sixty-four sentences, and the text is divided into three: first, there are forty-five sentences explaining not exhausting the conditioned; second, from "What is meant by not abiding in the unconditioned?" downward, there are fifteen sentences explaining not abiding in the unconditioned; third, from "Furthermore, possessing blessings and virtue..." downward, there are four sentences mutually explaining the reason for neither exhausting nor abiding. In the previous gate of not exhausting, there are three: first, stating the heading; second, from "not departing from great compassion" downward, the explanation; third, "this is called not exhausting the conditioned," the conclusion. > — English (machine translation) (machine translation) - [Previous: 6.36](https://indike.org/pramana/in.bauddha.taisho.2772.6.36) - [Next: 6.38](https://indike.org/pramana/in.bauddha.taisho.2772.6.38) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2772.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2772~en-mt.6.37) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.9.110) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.408) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2772.6.37](https://indike.org/pramana/in.bauddha.taisho.2772.6.37) · Pramāṇa