[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) › 2.48 # 淨名經集解關中疏 2.48 淨名經集解關中疏 2.48 - **Language:** Classical Chinese ### [2.48](https://indike.org/pramana/in.bauddha.taisho.2777.2.48) 維摩詰言。說身無常不說厭離於身。說身有苦不說樂於涅槃。說身無我而說教導眾生。說身空寂不說畢竟寂滅　此二答文四。初約理喻。二約起大悲喻。三約求大果喻。四成初列無常等四也。肇曰。慰喻之法應為病者說身無常去其貪著。不應說厭離令取證也。不觀無常不厭離者凡夫也。觀無常而厭離者二乘也。觀無常不厭離者菩薩也。是以應慰喻初學令安心。處疾以濟群生不厭生死不樂涅槃。此大士慰喻之法也。說身有苦等者。肇曰。雖見苦而不樂涅槃之樂。雖知無我不以眾生空故闕於教遵。雖見身空而不取涅槃畢竟之道。故能安住生死與眾生同疾。是以慰喻之家宣說其所應行。所不應行不宣說也。 > Vimalakīrti said: "Speak of the body being impermanent, but do not speak of revulsion and detachment from the body. Speak of the body having suffering, but do not speak of delighting in nirvāṇa. Speak of the body being devoid of self, yet speak of teaching and guiding sentient beings. Speak of the body being empty and tranquil, but do not speak of ultimate extinguishment." These two \[parts contain\] the reply, whose text is in four parts: first, consoling with reference to principle; second, consoling with reference to generating great compassion; third, consoling with reference to seeking the great fruit; fourth, concluding the initial enumeration of the four \[aspects\] such as impermanence. \[Seng\]zhao says: "The method of consolation should speak to the sick person of the body being impermanent to remove their greed and attachment; it should not speak of revulsion and detachment, causing them to grasp realization. Those who do not contemplate impermanence and do not feel revulsion are ordinary persons; those who contemplate impermanence and feel revulsion are the two vehicles; those who contemplate impermanence but do not feel revulsion are bodhisattvas. Therefore, one should console beginner students, causing them to settle their minds, abide in illness to rescue the multitude of beings, neither reviling birth and death nor delighting in nirvāṇa. This is the mahāsattva's method of consolation." Regarding 'Speak of the body having suffering,' etc., \[Seng\]zhao says: "Although seeing suffering, one does not delight in the bliss of nirvāṇa; although knowing selflessness, one does not lack teaching and guiding on account of sentient beings being empty; although seeing the body's emptiness, one does not seize the ultimate path of nirvāṇa. Hence, one can peacefully abide in birth and death, sharing illness with sentient beings. Therefore, the comforter proclaims what should be practiced, and does not proclaim what should not be practiced." > — English (machine translation) (machine translation) - [Previous: 2.47](https://indike.org/pramana/in.bauddha.taisho.2777.2.47) - [Next: 2.49](https://indike.org/pramana/in.bauddha.taisho.2777.2.49) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2777.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2777~en-mt.2.48) — English, machine translation ## Linked texts (1) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.5.130) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2777.2.48](https://indike.org/pramana/in.bauddha.taisho.2777.2.48) · Pramāṇa