[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) › [維摩經抄](https://indike.org/pramana/in.bauddha.taisho.2773) › 1.9 # 維摩經抄 1.9 維摩經抄 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.2773.1.9) 經曰。夫宴坐者。不於三界現身意相。是為宴坐　述曰。此淨名居士以大呵小也。小乘見定散之二相。所以捨散而取定。既有定可取著相分別還成非定。或閑林淨處結跏趺坐。閉目合口心識不行出入息斷。此是小乘禪定之相。大乘菩薩則不如是。定散俱泯。出入雙如真心湛然。是為真定。豈可以閉目合口兀坐林中而為定邪。不妨散走三界以利生散不妨定凝。一如而不動是故　經云。不起滅定而現諸威儀　經曰。不斷煩惱而入涅槃　述曰。小乘著相不了煩惱性空。所以有煩惱可斷。不了涅槃性空。有涅槃可入。有斷可斷雖而不斷。有入可入而不入。大乘菩薩了煩惱性空。無斷可斷悟涅槃無相。無入可入。無斷可斷乃為真斷。無入可入始為真入。若能如是名為宴坐。宴坐定也　經曰。法無有人前後際斷故　述曰。際者畔也。前際者前念也。後際者後念也。有為之法前念後念相續不斷。名之為人。以理推之前後兩念不相趂。及前念已滅後念方生中間斷絕無有。真實故曰無人　經曰。法同法性入諸法故　述曰。言法性者即真如也。法之實性莫過真如。心悟真如即是入一切法也　經曰。法住實際諸邊不動故　述曰。言實際者即前真如法性。此之法性乃是諸法真實之邊際更無過。此名為際也。言諸邊者。即生往異滅四相名邊。此之實際湛然常住不為四相之所搖動故云諸邊不動也　經曰。法順空隨無相應無作　述曰。此上三句皆三字為句也。隨者隨逐。應字去聲呼之。所謂應會也。一切諸法畢竟門中順於空寂隨逐無相應於無作。不生不滅如如理也。經曰。為壞和合相故應取揣食　述曰。夫一切食總有四種。一段食。二思食。三觸食。四識食。此言揣食即段食也。有其形段可揣聚也。此食最麁。以香味觸三事為體。鼻取食中之香。舌取食中之味。身取食中之觸。一切眾生於此三事和合揣食。心生貪著不得解脫。今教觀此因緣和合假名為食。因緣性空不起貪著為解脫之初緣。以下因緣文經為不受故應受彼食意亦同。此為療身病而受段食。非貪著之受名為不受　經曰。知諸法如幻相無自性無他性。本自不然。今則無滅　述曰。此言諸法者即有為法也。從緣而有。無其實性似有非真如。幻相也。從緣生故無自性也。因緣亦空無他性也。如是空故本無有生。故云不然。既無有生從何有滅　經曰。無大福無小福。不為益不為損　述曰。凡小著相施。持戒得大福施。破戒得小福施。聖人得大福施。凡夫得小福乃至廣說得大福則益。得小福則損。大乘無相則不如是。二福雙泯三事體空。無大福故不為益。無小福故不為損。經曰。非有煩惱非離煩惱　述曰。煩惱性空故云非有繫縛。難解故云非離　經曰。於食等者諸法亦等。諸法等者於食亦等　述曰。小乘凡夫食外見法法外見食。有麁細不同。法有勝劣差別。故云非等。大乘妙理法食皆如。以皆如故食等。於法法等。於食法食尚等。何有貧富而取捨乎　經曰。不斷婬怒癡亦不與俱　述曰。煩惱本空故云不斷。心性本淨故不與俱。亦可煩惱既空與何俱也　經曰。不滅癡愛起於明脫　述曰。癡愛空寂。無癡可滅了。此空寂惠眼即明而得解脫。亦可示行癡愛故云不滅　處之不染猶如呪藥。何須滅耶。如悉達太子示行五欲納妃生子。菩提樹下成道。前雖云未滅已是佛身猶來明脫　經曰。以五逆相而得解脫　述曰。外相行逆而內心清清本來解脫。如提婆達多即其事也。亦可達五逆相滅而得解脫。如阿闍世王聞法悟道。五逆罪滅而得解脫　經曰。不見佛不聞法　述曰。法身真佛無形無相故云不見。真如理法言語道斷故云不聞。亦云可相佛。法因緣所成。因緣性空。見無所見。聞無所聞了。此法門然可取食　經曰。彼外道六師富蘭那等是汝之師。彼師所墮汝亦墮。乃可取食　述曰。有相門中佛法是正。外道是邪。凡夫二乘捨邪求正。二相分別未亡而還墮耶。未契真空不應取食。大乘真門離於分別。分別既離邪正。一如故無邪可捨。無正可歸契。此通途乃可取食　經曰。同於煩惱離清淨法　述曰。示同凡夫同於煩惱。示入妄想離清淨法。亦可真妄一體同於煩惱。垢淨一如離清淨法　經曰。其施汝者不名福田。供養汝者墮三惡道　述曰。有施可施。不了施空。雖施非福。有供可供。不了供空。妄想既興不出生死輪迴。未休終墮三惡。若能證悟罪福俱空則無福無墮　經曰。於一切眾生而起怨心　述曰。憎愛空也。謗諸佛教毀於法不入眾數。讚毀空也。上來多約無相之理釋。此一章若就有相門釋即是諸句之中皆翻顯即是　經曰。如來所作化人。若以是事詰。寧有懼不　述曰。言化人者幻化人也。此謂淨名語須菩提。如來之身無形無相。無言無說。從真起化方便度生。我今與汝亦復如是。猶如幻化。更相詰問。有何所懼不取鉢耶。故次經云。一切諸法如幻化相。汝今不應有所懼也　經曰。彼自無瘡勿傷之也　述曰。無病之身莫開破刺之。孔大有之體勿鑿小乘之瘡　經曰。我觀小乘智慧微淺猶如盲人。不能分別一切眾生諸根利鈍　述曰。羅漢辟支小乘極果。少證人空未證法空。少證真諦未了俗諦。故有羅漢不識赤鹽白鴿。迷於三藏法門故喻盲人。又涅槃經說。舍利弗前後各觀八萬。不知鴿之近遠。又錯為金師之子浣衣之。子觀行法門故云不了諸根利鈍　經曰。迦旃延諸法畢竟不生不滅。是無常義。五受陰洞無所起。是苦義。諸法究竟無所有。是空義。於我無我而不二。是無我義。法本不然。今則無滅。是寂滅義　述曰。小乘凡夫於此無常苦空無我寂滅五法之體執為實有。今維摩詰令其破有歸空。此中經文隱而難解。且無常等五是妄也。只緣妄故。所以無常苦等第五寂滅即是小乘涅槃。猶如化城。權時施設故亦是妄。真如法界是其真也。此真法界體非無常非苦非空非無我非今寂滅。如如湛然不增不減。無常等五本從真起。猶如波浪從水而生。愚癡之流見波浪而不見水。凡小之輩見無常等不見真如。既不知水為波浪之實體。焉能悟真如為無常等之實義。則知述真逐妄一切皆有攝妄歸真。萬法俱空。逐妄則無常受苦歸真。乃苦等皆如法花窮子捨父母則漂流苦惱。涅槃貧女迷伏藏則抂受貧窮。皆同此意。真如法界不生不滅。與無常等為所依之事。實義故云不生不滅。是無常義。餘苦等四門義准此釋。悟此一門諸經通身　經曰當直除滅勿擾其心　述曰。夫罪者是有相之法。從妄而生。一念悟空萬罪皆滅。故云真也。豈同凡小對師偏但說諸委曲。此則以相憎相。適足喧擾真心。何能罪滅　經曰。如優波離以心相得解脫時寧有垢不　述曰。清淨心相證解脫時如如不動。何更見於心外之垢不也　經曰。我即如法為說出家功德之利　述曰。小乘出家剃髮染衣。現世安樂名聞利養。當得生天快樂果報。故云功德之利　經曰。無常利無功德是為出家　述曰。現世安樂當來快樂終非究竟。有為生滅。真出家者去妄想悟無為。不見現世及與當來。如如之心真出家也。又尋經文解了法性。饒益眾生。無我無人。無道無俗。真出家也　經曰。我言。世尊身小有疾。當用牛乳。故來至此　述曰。准小乘宗。如來色身實有生滅。實有病苦。故求牛乳以療熱也　經曰。維摩詰言。止止阿難。莫作是語。如來身者金剛之體。當有何疾。乃至云莫使異人聞此麁言。大威德諸天他方菩薩得聞斯語。勿令我等受斯恥也　述曰。疾苦已盡方得成佛。何有邪疾外道名異。佛弟子也。色無色界名大威德天。如來身上發病苦之語。豈非麁也。外道執常諸天無病。佛過人天最尊最尊勝。今有言病豈非恥耶　經曰。時我世尊實懷慚恥。得無近佛而謬聽耶　述曰。阿難聞淨名呵責之時故言時。我親為侍者故云近。佛有病之言異。於淨名之責心生疑怪故云謬聽　經曰。如是五百大弟子各各向佛說其因緣。皆曰不任詣彼問疾　述曰。准此經文。五百弟子皆被呵責。經文具載卷偈。極多結集之家。略述十人。西方梵文應有廣本。 > The sūtra says: "Now, quiet sitting means not manifesting appearances of body or mind in the three realms; that is quiet sitting." The commentary states: Here, the Upāsaka Vimalakīrti uses the Great to rebuke the Lesser. The Lesser Vehicle sees the two marks of concentration and distraction; therefore, they abandon distraction and adopt concentration. Since there is a concentration that can be grasped, clinging to marks and making distinctions, it in turn becomes non-concentration. Or they sit cross-legged in a quiet forest or pure place, closing their eyes and shutting their mouth, with mental consciousness inactive and incoming and outgoing breaths severed—these are the marks of meditation in the Lesser Vehicle. The bodhisattvas of the Great Vehicle are not like this. Concentration and distraction are both obliterated; exiting and entering are both suchlike, and the true mind is tranquil and clear. This is true concentration. How could closing the eyes, shutting the mouth, and sitting motionless in a forest be considered concentration? It does not hinder running scattered through the three realms to benefit sentient beings; being scattered does not hinder concentration's coagulation. It is unmoving in single suchness. Therefore, the sūtra says: "Not arising from the concentration of cessation, yet manifesting all deportments." The sūtra says: "Without severing afflictions, entering nirvāṇa." The commentary states: The Lesser Vehicle clings to marks and does not understand that afflictions are empty by nature, so they have afflictions to sever; they do not understand that nirvāṇa is empty by nature, so they have a nirvāṇa to enter. Having something to sever, they sever, yet do not \[truly\] sever; having something to enter, they enter, yet do not \[truly\] enter. Bodhisattvas of the Great Vehicle understand that afflictions are empty by nature, with nothing to sever that can be severed; they awaken to nirvāṇa being signless, with nothing to enter that can be entered. Having nothing to sever that can be severed is true severing; having nothing to enter that can be entered is true entering. If one can be like this, it is called quiet sitting. Quiet sitting is concentration. The sūtra says: "Dharmas have no person, because the prior and posterior limits are severed." The commentary states: "Limit" means boundary. The "prior limit" is the preceding thought; the "posterior limit" is the subsequent thought. The conditioned dharmas continuing incessantly from preceding thoughts to subsequent thoughts are called a "person." Deducing by principle, the two thoughts, prior and posterior, do not catch up with each other. When the prior thought has already perished, the posterior thought only then arises, with severance and absence in between. Since there is no reality, it is said that there is no person. The sūtra says: "Dharmas are identical with dharmatā, because they enter all dharmas." The commentary states: "Dharmatā" is tathatā. The true nature of dharmas does not surpass tathatā. When the mind awakens to tathatā, that is entering all dharmas. The sūtra says: "Dharmas abide in the true limit, because all extremities do not move." The commentary states: The "true limit" is the aforementioned tathatā and dharmatā. This dharmatā is the true boundary of all dharmas, beyond which there is nothing further; this is called the "limit." "All extremities" means the four marks of arising, abiding, changing, and ceasing, which are called extremities. This true limit is tranquil and constantly abiding, not shaken by the four marks; thus it is said that "all extremities do not move." The sūtra says: "Dharmas accord with emptiness, follow the signless, and correspond to the wishless." The commentary states: These three lines above each consist of three characters. "Follow" means to pursue. The word "correspond" is pronounced in the falling tone, meaning to accord with and meet. Within the gate of ultimate truth, all dharmas accord with empty quiescence, follow the signless, and correspond to the wishless; they neither arise nor cease, like the principle of suchness. The sūtra says: "In order to destroy the mark of combination, one should take morsel food." The commentary states: There are four kinds of food in all: first, morsel food; second, food of thought; third, food of contact; fourth, food of consciousness. Here, "morsel food" is solid food; having shape and chunks, it can be grasped into morsels. This food is the coarsest, having scent, taste, and tangibility as its substance. The nose takes the scent in the food; the tongue takes the taste in the food; the body takes the tangibility in the food. All sentient beings develop craving and attachment toward these three things combined into morsel food, unable to attain liberation. Now they are taught to contemplate this combination of causes and conditions as food by provisional designation; the causes and conditions being empty by nature, they do not give rise to craving and attachment, which is the initial condition for liberation. The sūtra passage below on causes and conditions stating "in order not to receive, one should receive that food" has the same meaning: this is receiving morsel food to treat the body's sickness; receiving it without craving and attachment is called "not receiving." The sūtra says: "Knowing all dharmas to be like illusory marks, without own-nature, without other-nature, originally not arising, and now not ceasing." The commentary states: "All dharmas" here means conditioned dharmas. Existing from conditions, they have no real nature; seeming to exist yet not true, they are like illusory marks. Arising from conditions, they have no own-nature. The causes and conditions being also empty, they have no other-nature. Being empty like this, there is originally no arising, hence "not arising." Since there is no arising, whence could there be ceasing? The sūtra says: "Without great merit, without small merit; neither bringing benefit nor bringing harm." The commentary states: Worldly people and Lesser \[Vehicle practitioners\] cling to marks: giving to those who uphold precepts yields great merit; giving to those who break precepts yields small merit; giving to sages yields great merit; giving to ordinary people yields small merit—and so on, extensively explaining that obtaining great merit brings benefit, while obtaining small merit brings harm. The signlessness of the Great Vehicle is not like this. Both merits are obliterated, and the three wheels are empty in substance. Because there is no great merit, there is no benefit; because there is no small merit, there is no harm. The sūtra says: "Neither having afflictions nor being separated from afflictions." The commentary states: Afflictions are empty by nature, hence "neither having"; bondage is difficult to untie, hence "nor being separated." The sūtra says: "Being equal toward food, all dharmas are also equal; all dharmas being equal, toward food one is also equal." The commentary states: Ordinary people of the Lesser Vehicle see dharmas outside of food and see food outside of dharmas, with differences of coarse and subtle, and dharmas having distinctions of superior and inferior; thus they are said to be unequal. In the wonderful principle of the Great Vehicle, dharmas and food are both suchness. Because both are suchness, food is equal to dharmas, and dharmas are equal to food. If dharmas and food are equal, how could there be poverty or wealth to choose between? The sūtra says: "Without severing lust, anger, and delusion, yet not being together with them." The commentary states: Afflictions are originally empty, hence "without severing"; the nature of the mind is originally pure, hence "not being together with them." It can also mean: since afflictions are already empty, what would one be together with? The sūtra says: "Without extinguishing delusion and craving, giving rise to clarity and liberation." The commentary states: Delusion and craving are empty and quiescent, with no delusion to be extinguished; understanding this emptiness and quiescence, the eye of wisdom is clear and one attains liberation. It can also mean: manifesting the practice of delusion and craving, hence "without extinguishing"; dwelling in them without being defiled, just like medicinal spells, why must they be extinguished? For instance, Prince Siddhārtha manifested the practice of the five desires, took a consort, and fathered a child, yet attained awakening beneath the bodhi tree. Although previously said not to have extinguished them, his was already a Buddha-body, inherently possessing clarity and liberation. The sūtra says: "By means of the marks of the five heinous deeds, attaining liberation." The commentary states: Outwardly manifesting heinous acts while the mind within is utterly pure and originally liberated, as in the case of Devadatta. It can also mean: penetrating the extinguishing of the marks of the five heinous deeds and attaining liberation, as when King Ajātaśatru heard the Dharma and awakened to the Path, the offenses of the five heinous deeds being extinguished and \[him\] attaining liberation. The sūtra says: "Not seeing the Buddha, not hearing the Dharma." The commentary states: The true Buddha of the Dharmakāya has no form and no marks, hence "not seeing"; the principle and Dharma of tathatā cuts off the path of words, hence "not hearing." It can also mean: dharmas with marks and Buddhas are formed by causes and conditions; causes and conditions are empty by nature, so in seeing there is nothing seen, and in hearing there is nothing heard. Only after understanding this Dharma-gate may one take food. The sūtra says: "The six tīrthika teachers, Pūraṇa and the others, are your teachers. Where those teachers fall, you also fall; only then may you take food." The commentary states: In the gate of marks, the Buddha-Dharma is correct and the tīrthikas are wrong. Ordinary people and those of the two vehicles abandon the wrong and seek the correct; their distinction between the two marks not yet eradicated, they instead fall into error. Not having tallied with true emptiness, they should not take food. The true gate of the Great Vehicle is free from distinction. Distinction having been abandoned, wrong and correct are one suchness; thus there is no wrong to abandon and no correct to take refuge in. Tallying with this universal path, only then may one take food. The sūtra says: "Being identical with afflictions, separated from pure dharmas." The commentary states: Manifesting identity with ordinary people is being identical with afflictions; manifesting entry into delusion is being separated from pure dharmas. It can also mean: reality and delusion being one substance is being identical with afflictions; defilement and purity being one suchness is being separated from pure dharmas. The sūtra says: "Those who give to you do not name a field of merit; those who make offerings to you fall into the three evil destinies." The commentary states: Having giving to give, not understanding that giving is empty, though giving, it is not merit; having offerings to offer, not understanding that offerings are empty, once delusions arise, one does not transcend saṃsāra, and without rest, ultimately falls into the three evil destinies. If one can realize that offenses and merits are both empty, then there is neither merit nor falling. The sūtra says: "Toward all sentient beings, giving rise to an attitude of enmity." The commentary states: Hatred and love are empty. Slandering all the Buddha's teachings, reviling the Dharma, and not entering the assembly: praise and blame are empty. The above mostly explains according to the principle of signlessness; if explained in terms of the gate of marks, each line reveals its opposite. The sūtra says: "If a phantom person created by the Tathāgata were questioned with these matters, would they have any fear?" The commentary states: A "phantom person" is an illusory created person. This means Vimalakīrti said to Subhūti: The Tathāgata's body has no form and no marks, no words and no speech; from reality he gives rise to phantoms, using expedients to liberate sentient beings. I and you now are also like this, just like phantoms. Questioning each other, what fear is there that you do not take the bowl? Therefore, the sūtra next says: "All dharmas have illusory marks; you should not have any fear now." The sūtra says: "He has no wound of his own; do not wound him." The commentary states: On a healthy body, do not open a hole with a thorn; on the substance of the great existence, do not chisel the wounds of the Lesser Vehicle. The sūtra says: "I observe that the wisdom of the Lesser Vehicle is slight and shallow, like a blind person, unable to distinguish the sharpness or dullness of all sentient beings' faculties." The commentary states: Arhats and pratyekabuddhas are the ultimate fruits of the Lesser Vehicle; they partially realize the emptiness of persons but have not realized the emptiness of dharmas, partially realize ultimate truth but do not understand conventional truth. Thus there was an arhat who did not recognize red salt or a white pigeon, being confused about the Dharma-gates of the Tripiṭaka, hence compared to a blind person. Moreover, the Nirvāṇa Sūtra says that Śāriputra observed eighty thousand \[kalpas\] before and after, yet did not know the pigeon's origin or destination; he also mistook the son of a goldsmith and the son of a washerman regarding the Dharma-gates of contemplation practice, hence it is said that they do not understand the sharpness or dullness of faculties. The sūtra says: "Kātyāyana, that dharmas ultimately neither arise nor cease is the meaning of impermanence; that the five grasping aggregates are completely unarisen is the meaning of suffering; that dharmas are ultimately non-existent is the meaning of emptiness; that self and non-self are non-dual is the meaning of non-self; that dharmas originally do not arise and now do not cease is the meaning of quiescence." The commentary states: Ordinary people and the Lesser Vehicle grasp the substances of these five dharmas—impermanence, suffering, emptiness, non-self, and quiescence—as truly existent. Now Vimalakīrti causes them to break through existence and return to emptiness. The sūtra text here is subtle and difficult to understand. For now, the five such as impermanence are delusions; only on account of delusion are there impermanence, suffering, and so on. The fifth, quiescence, is the nirvāṇa of the Lesser Vehicle; like the conjured city, it is a provisional establishment, hence also a delusion. The tathatā-dharmadhātu is what is real. The substance of this true dharmadhātu is not impermanence, not suffering, not empty, not non-self, and not present quiescence; it is tranquil in suchness, neither increasing nor decreasing. The five such as impermanence originally arise from reality, just as waves arise from water. The foolish see the waves but do not see the water; ordinary people and the Lesser Vehicle see impermanence and the rest, but do not see tathatā. Since they do not know that water is the real substance of the waves, how could they awaken to tathatā being the real meaning of impermanence and the rest? Thus we know that by turning away from reality and pursuing delusion, everything exists; by gathering delusion and returning to reality, the myriad dharmas are all empty. Pursuing delusion, one experiences suffering in impermanence; returning to reality, suffering and the rest are all suchness. The Lotus Sūtra's impoverished son drifting in suffering when abandoning his parents, and the Nirvāṇa Sūtra's poor woman suffering poverty in vain through ignorance of the hidden treasure, are both of this meaning. The tathatā-dharmadhātu neither arises nor ceases, being the matter and real meaning upon which impermanence and the rest rely; thus it is said that neither arising nor ceasing is the meaning of impermanence. The other four gates of suffering and the rest are explained by analogy to this. Awakening to this one gate opens all sūtras throughout. The sūtra says: "You should directly eliminate them; do not disturb their minds." The commentary states: Sins are conditioned dharmas with marks, arising from delusion. In a single thought of awakening to emptiness, myriad sins are all extinguished, hence called "direct." How could it be like ordinary people and the Lesser Vehicle, who face the master and merely speak of all the details? This is using marks to hate marks, merely serving to agitate the true mind; how could sins be extinguished? The sūtra says: "Just as when Upāli attained liberation by the marks of the mind, was there any defilement?" The commentary states: When the marks of the pure mind realize liberation, they are unmoving in suchness; how could one further see defilement outside the mind? The sūtra says: "I then spoke in accordance with the Dharma on the benefits of the merit of leaving household life." The commentary states: In the Lesser Vehicle, leaving household life means shaving the head and dyeing robes, attaining present ease, fame, and gain, and obtaining the joyous retribution of heavenly rebirth in the future; hence it is called "benefits of merit." The sūtra says: "Being without permanent benefit and without merit is leaving household life." The commentary states: Present ease and future joy are ultimately not final, being conditioned arising and ceasing. True leaving of household life gets rid of delusion and awakens to the unconditioned, seeing neither the present nor the future; the mind of suchness is true leaving of household life. Moreover, examining the sūtra text: understanding dharmatā, benefiting sentient beings, without self and without person, without path and without secularity, is true leaving of household life. The sūtra says: "I said: 'The World-Honoured One's body is slightly indisposed and requires cow's milk; therefore I have come here.'" The commentary states: According to the Lesser Vehicle school, the Tathāgata's physical body truly has arising and ceasing, truly has illness and suffering; therefore milk was sought to treat the heat. The sūtra says: "Vimalakīrti said: 'Stop, stop, Ānanda! Do not speak these words. The Tathāgata's body is of a vajra nature; what illness could it have? ... Do not let other people hear these coarse words, nor the gods of great majestic virtue and bodhisattvas from other lands hear these words, lest we suffer this shame.'" The commentary states: Only when illness and suffering are exhausted can one attain Buddhahood; what irregular illness could there be? "Other people" is a name for tīrthikas, non-disciples of the Buddha. The form and formless realms are called "gods of great majestic virtue." Uttering words of illness and suffering regarding the Tathāgata's body—is that not coarse? Tīrthikas cling to permanence, and gods are without illness; the Buddha surpasses humans and gods, being the most supreme. Now saying he is ill—is that not shameful? The sūtra says: "At that time, World-Honoured One, I truly felt ashamed and humiliated: could it be that being close to the Buddha, I had mistakenly misheard?" The commentary states: When Ānanda heard Vimalakīrti's rebuke, he therefore said "at that time, I." Being personally his attendant, he says "close to the Buddha." The words of being ill differing from Vimalakīrti's rebuke, doubts and wonder arose in his mind, hence he says "mistakenly misheard." The sūtra says: "Thus the five hundred great disciples each explained their circumstances to the Buddha, and all said they were not competent to go there to inquire after his illness." The commentary states: According to this sūtra text, all five hundred disciples were rebuked. The sūtra text fully recorded very many fascicles and verses; those who compiled the canon briefly related ten people. In the Western regions, the Sanskrit text should have an extensive version. > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.2773.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.2773.1.10) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2773.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2773~en-mt.1.9) — English, machine translation ## Linked texts (3) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.3.86) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.427) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.1.43) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2773.1.9](https://indike.org/pramana/in.bauddha.taisho.2773.1.9) · Pramāṇa