[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) › [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777) › 1.423 # 淨名經集解關中疏 1.423 淨名經集解關中疏 1.423 - **Language:** Classical Chinese ### [1.423](https://indike.org/pramana/in.bauddha.taisho.2777.1.423) 時維摩詰來謂我言。唯富樓那。先當入定觀此人心。然後說法。無以穢食置於寶器　三廣引彈事前訶目連說不稱理。此訶滿願不識根性文七。一說法失機。二結過訶責。三令識宿命。四大志開發。五更為說法。六得不退轉。七尊者敬損。初文四別。此初勸觀心。本性淨不應。以小乘穢法污其本也。肇曰。大乘自法身已上得無礙真心。心智寂然未嘗不定。以心常定故能萬事普照不假推求。然後知也。小乘心有限礙。又不能常定。凡所觀察在定則見。出定不見。且聲聞定力深者見眾生根極八萬劫耳。定力淺者身數而已。大士所見及無窮。此新學比丘根在大乘應聞大道而為說小乘法故。論其入定也。又曰穢食充飢小乘法也盛無上寶大乘器也。 > "At that time, Vimalakīrti came and said to me: 'Pūrṇa! You should first enter samādhi and observe these people's minds, and only then expound the Dharma. Do not place foul food in a precious vessel!'" The third is adducing the rebuke at length. Previously he rebuked Maudgalyāyana for expounding in a way that did not accord with principle; here he rebukes Manyuan for failing to recognise their capacity and nature. The text has seven parts: 1. expounding the Dharma missing the capacity; 2. concluding the fault and rebuking; 3. causing them to recognise past lives; 4. the great aspiration opening up; 5. expounding the Dharma for them again; 6. attaining non-retrogression; 7. the Venerable One paying homage with humbleness. The first section has four parts. This is the first, urging him to observe the mind. Their fundamental nature is pure; one should not defile their origin with the foul Dharma of the Hinayana. Sengzhao says: In the Mahayana, from the dharmakāya on up, one attains the unhindered true mind; the mental cognition is tranquil and never not in samādhi. Because the mind is constantly in samādhi, it can universally illumine all things without needing to deduce and seek, and only then know. The Hinayana mind has limitations and hindrances, and also cannot constantly be in samādhi. Whatever it observes, it sees when in samādhi and does not see when emerging from samādhi. Furthermore, those śrāvakas whose samādhi power is deep see the capacities of sentient beings up to eighty thousand kalpas at most; those whose samādhi power is shallow see only a few lifetimes. What the mahāsattva sees reaches the infinite. The capacities of these newly trained monks lay in the Mahayana, and they ought to hear the Great Way, yet he expounded the Hinayana Dharma for them; therefore it discusses his entering samādhi. He also says: Foul food satisfying hunger is the Hinayana Dharma; the precious vessel containing the unsurpassable jewel is the Mahayana vessel. > — English (machine translation) (machine translation) - [Previous: 1.422](https://indike.org/pramana/in.bauddha.taisho.2777.1.422) - [Next: 1.424](https://indike.org/pramana/in.bauddha.taisho.2777.1.424) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2777.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2777~en-mt.1.423) — English, machine translation ## Linked texts (1) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.3.101) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2777.1.423](https://indike.org/pramana/in.bauddha.taisho.2777.1.423) · Pramāṇa