---
title: "維摩經略疏 · 香積佛品第十"
description: "《维摩经略疏》由隋唐时期著名佛教学者吉藏撰写，是对佛教重要经典《维摩诘经》的注释疏解。吉藏是三论宗的集大成者，其著作以精深的义理分析和严密的逻辑体系著称。该书系统阐释了《维摩诘经》中“不二法门”“心净则佛土净”等核心思想，强调在家居士亦可成就菩提，对佛教世俗化发展影响深远。作为中国佛教义学的重要文献，该疏融合中观思想与本土文化，为研究南北朝至隋唐佛教哲学提供了珍贵资料，在汉传佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmcxcwn0z03k9k404dm0rqil7"
---

### 香積佛品第十

> Chapter 10: Fragrance Land Buddha

香積佛品第十。

> The Buddha of Fragrant Accumulation, Chapter Ten.

此即廣明二智中有五品，今則第五。所以有此品來者，意乃無量，略有數意：一者即是空室之意，由空室故得請飯，室若有食即不得請飯，得請飯由前空室也。二者從上不二法門生，明因有不二故有香積佛及香飯，香積佛即正果，香飯即依果，由體不二故有此依正二果，此即是出用義，由不二故今二，故上明二不二，今明不二二圓成一句也。三者即是形聲二教，上來多明聲教，今香飯即是形教，此之二種皆能表道，故皆是教，此即六塵皆教，上聲教今色教也。又上明穢土教，今品淨土教具四句，為穢土緣說穢教、為淨土緣說淨教、穢土緣說淨教、淨土緣說穢教，今此經中具也。今解：教既爾，可得現前有四句不？為穢土緣現淨土、淨土緣現穢土四句，如此經前品為穢現淨土、為淨緣現穢土義應例，未見其文。今言香積佛品者，從彼佛請飯，故云香積佛品也。問：今就香積佛請飯題香積品者，亦應前就登王借座應題登王品，借座登王既云不思議品，今請飯香積亦應題不思議品。解云：皆得互例，而前借座登王題不思議，今請飯標香積者，明立品不同，前從法為名，今從人立因，若唯題不思議，即唯有一品無二品別也。又責：若爾，上何意不從人，今不從法耶？解云：俱有一難。又責：俱有一難，有何所以？解云：此有義。何者？前非但唯有借座登王事，通釋一切不思議名義，從通為名，不就別為稱。若是此品有請飯香積，不廣釋不思議別事，故從別為名，不標不思議法也。又上借座，今請飯，竝是不思議，故肇師云：借座登王，請飯香土，手接大千，室色乾象，不思議迹也。若爾，故借座請飯皆不思議。雖皆不思議，不思議不同。何者？上借座即大能入小，小能容大，不思議也；今即少能充大眾，大眾食少，飯而不盡，不思議也。難：若使一小鉢飯充大眾者，亦應一小座充大眾坐；既多座充多眾，亦應多鉢充多眾。解云：通例多座充多眾，多飯充多眾，一小鉢飯充大眾食，一小座充多眾坐。而今不爾者，互現不同，示種種擁變，種種不思議，又亦不思議事顯，故不同也。又上嘿感不思議，今遣化不思議，此二皆絕凡夫、二乘，故皆不思議也。問：上既嘿念座別遣，今嘿念食即遣食來；今既遣化請飯，下亦遣化借座。而今上嘿念登王即遣座，今遺化往請飯，此亦是互現，示種種不思議也。又問：題稱香積佛品，應以香積佛為佛事；今用香飯為佛事，應題香飯品。解云：從本為名。何因有飯？由彼佛故有飯，從本為名也。難：從本為名，從本為佛事。解云：如此香飯為佛事，即是彼佛事。若無彼佛，何由得此香飯？故此香飯佛事，即是彼佛為佛事。為此故，題云香積佛品也。品開二：第一、明財施；第二、明法施。然此是財法因緣，此法即是財，長法身，養慧命，故此法是財，只此財即是法也。

> This is the fifth of five sections that together thoroughly explain the two kinds of wisdom. The reasons for this chapter coming now are immeasurable, but in brief there are several points: First, it is the meaning of the empty room. Because the room was empty, they were able to request the meal. If the room had contained food, they could not have requested the meal. The ability to request the meal came from the earlier emptiness of the room. Second, it arises from the preceding teaching of non-duality. It shows that because non-duality exists, there is Fragrant Accumulation Buddha and the fragrant rice. Fragrant Accumulation Buddha is the primary fruit; the fragrant rice is the dependent fruit. Because the essence is non-dual, these two fruits—primary and dependent—exist. This is the meaning of emerging function. Because of non-duality, there is now duality. Thus, above, duality and non-duality were explained; now, non-duality and duality together complete a single phrase. Third, it concerns the two teachings of sound and form. Previously, the teaching of sound was mostly explained. Now, the fragrant rice is the teaching of form. Both of these can express the Path, so both are teachings. This means all six sense objects are teachings—above was the teaching of sound, now it is the teaching of form. Furthermore, above the teaching of the impure land was explained; now this chapter explains the teaching of the pure land in four cases: for those connected with the impure land, the impure teaching is taught; for those connected with the pure land, the pure teaching is taught; for those connected with the impure land, the pure teaching is taught; for those connected with the pure land, the impure teaching is taught. This sutra contains all of these. Now, an explanation: if the teachings are like this, can four cases be manifested in the present? For those connected with the impure land, manifest the pure land; for those connected with the pure land, manifest the impure land—four cases. Thus, in the previous chapter of this sutra, for the impure, the pure land was manifested; for the pure, the impure land was manifested. The principle should follow this pattern, though I have not seen the text for it. Now, regarding the title "Chapter of Fragrant Accumulation Buddha": because the meal was requested from that Buddha, it is called the Chapter of Fragrant Accumulation Buddha. Question: If this chapter is titled "Fragrant Accumulation" because the meal was requested from Fragrant Accumulation Buddha, then the earlier chapter should also have been titled "Chapter of King of Majestic Virtue" because a seat was borrowed from King of Majestic Virtue\*.\* Since the borrowing of the seat from King of Majestic Virtue was titled "Chapter of Inconceivable Liberation," this chapter about requesting the meal from Fragrant Accumulation should also be titled "Chapter of Inconceivable Liberation." Explanation: Both could follow each other's example. But the earlier borrowing of the seat was titled "Inconceivable," while now the requesting of the meal is labeled "Fragrant Accumulation." This shows that chapters are titled differently. The earlier one was named from the Dharma; this one is named from the person. If it were only titled "Inconceivable," there would be only one chapter and no distinction between two chapters. Further objection: If that is so, why was the earlier one not named from the person, and why is this one not named from the Dharma? Explanation: Both would have the same problem. Further objection: If both have the same problem, what is the reason? Explanation: There is a meaning here. What is it? The earlier chapter not only concerns borrowing the seat from King of Majestic Virtue but universally explains the meaning of all inconceivable things. It is named from the universal, not from the particular. As for this chapter, it concerns requesting the meal from Fragrant Accumulation, and does not extensively explain particular inconceivable matters. Therefore it is named from the particular and is not labeled with the Dharma of the inconceivable. Furthermore, the earlier borrowing of the seat and the present requesting of the meal are both inconceivable. Thus Master Sengzhao said: "Borrowing the seat from King of Majestic Virtue, requesting the meal from the fragrant land, taking the great thousand worlds in hand, making the room contain the cosmos—these are inconceivable traces." If so, both borrowing the seat and requesting the meal are inconceivable. Although both are inconceivable, the inconceivability is not the same. How so? The earlier borrowing of the seat means the great can enter the small and the small can contain the great—that is inconceivable. Now it means the few can satisfy the great assembly: the great assembly eats little, yet the rice is never exhausted—that is inconceivable. Objection: If a single small bowl of rice can satisfy the great assembly, then a single small seat should also seat the great assembly. Since many seats seated many people, many bowls should feed many people. Explanation: By the same pattern, many seats seat many people and much rice feeds many people. A single small bowl of rice feeds the great assembly; a single small seat seats the great assembly. But here it is not so—this is to display different things interchangeably, to show various transformations and various inconceivable things. Also, because the inconceivable events are made manifest, they are different. Furthermore, above, the inconceivable was silently perceived; now, the inconceivable is sent through transformation. Both transcend ordinary people and the two vehicles, so both are inconceivable. Question: Above, when the seat was silently thought of, a separate seat was sent. Now, when the meal is silently thought of, the meal comes. Since now transformation is sent to request the meal, below transformation should also be sent to borrow the seat. Yet above, when King of Majestic Virtue was silently thought of, the seat was sent; now transformation is sent to request the meal. This too is displaying things interchangeably, showing various inconceivable things. Further question: The title is "Chapter of Fragrant Accumulation Buddha," so Fragrant Accumulation Buddha should be the Buddha's activity. But now the fragrant rice is used as the Buddha's activity, so it should be titled "Chapter of Fragrant Rice." Explanation: It is named from the root. Why is there rice? Because of that Buddha, there is rice. Thus it is named from the root. Objection: If named from the root, then the root should be the Buddha's activity. Explanation: This fragrant rice as the Buddha's activity is precisely that Buddha's activity. If there were no that Buddha, how could this fragrant rice be obtained? Therefore this fragrant rice as Buddha's activity is precisely that Buddha acting as Buddha's activity. For this reason, the title is "Chapter of Fragrant Accumulation Buddha." The chapter opens in two parts: first, explaining material giving; second, explaining Dharma giving. However, this is a matter of material and Dharma coming together. This Dharma is itself material—it nurtures the Dharma body and nourishes the life of wisdom. Therefore this Dharma is material, and this material is itself Dharma.

於是舍利弗心念：日時欲至，此諸菩薩當於何食？

> Then Shariputra thought to himself: The time of day is approaching—what will all these bodhisattvas eat?

就初為三：第一、念食；第二、呵念食；第三、與未曾食。今即第一也。問：身子何故念食，餘人不念耶？解云：有數義：一者、凡有三品人，下品人有煩惱故心有勞，身有顛倒故身有待，即凡夫也。二者、中品人斷煩惱故心無勞，有報身故有待，即是二乘。上品人內無煩惱故心無勞，法身為身故無所待，即是菩薩。菩薩內心無累、外身無待，故不念食。身子雖無內累而外身有待，故今念食也。二者、上來說菩薩法，菩薩法成就眾生，淨土菩薩聞此歡喜忘飢不念食，聲聞聞此不解不嗜，故但念食也。三者、由其念故，淨名得與未曾有食，廣作佛事利益眾生，此即示實是顯道也。問：其何故自不念，而言諸菩薩當於何食耶？解云：身子自有食。何者？其常食但念諸菩薩，日時既晚，古佛道法過中不食，故云諸菩薩當於何食也。然此念食與念座異。何者？念座即具自他，故前云斯諸菩薩大弟子當於何坐，今即不然，直云諸菩薩當於何食也。

> The opening passage has three parts: first, the thought about food; second, the criticism of that thought about food; third, the giving of food never tasted before. This is the first part. Question: Why did Shariputra think about food, while others did not? Explanation: There are several reasons. First, there are generally three grades of people. People of the lowest grade have afflictions, so their minds are burdened; their bodies are subject to confusion, so their bodies have needs. These are ordinary people. Second, people of the middle grade have cut off afflictions, so their minds are unburdened; but because they still have a karmic body, their bodies still have needs. These are the two vehicles. People of the highest grade have no afflictions within, so their minds are unburdened; their body is the Dharma body, so their bodies have no needs. These are bodhisattvas. Bodhisattvas have no burden within and no needs in their outer bodies, so they do not think about food. Shariputra, though free of inner burden, still had an outer body with needs, so he thought about food. Second, the teachings on the bodhisattva path were explained above. The bodhisattva path brings beings to maturity. Bodhisattvas in a pure land, hearing this, rejoice, forget their hunger, and do not think about food. But the shravakas, hearing it, do not understand and take no delight in it, so they only think about food. Third, because of his thought, Vimalakirti was able to provide the food never tasted before and carry out extensive buddha-work to benefit living beings. This shows that the teaching points to the ultimate truth and reveals the path. Question: Why did he not think of food for himself, but instead said, "What will all these bodhisattvas eat?" Explanation: Shariputra himself had food. Why? His own food was what he regularly ate, but he was thinking of the bodhisattvas. Since the time of day was already late, and the ancient buddha-way does not permit eating after noon, he said, "What will all these bodhisattvas eat?" Still, this thought about food differs from the thought about seats. How? The thought about seats included both himself and others, so earlier it says, "Where will all these bodhisattvas and great disciples sit?" Here it is not so; he simply says, "What will all these bodhisattvas eat?"

時維摩詰知其意而語言：佛說八解脫，仁者受行，豈雜欲食而聞法乎？

語言佛說下，第二、呵念食。問：前云菩薩須食、弟子不須食，應呵菩薩、不呵聲聞。解云：是聲聞須，若不須不應念，念即須也。又聲聞念、菩薩不念，即聲聞須、菩薩不須。菩薩不須故不呵菩薩，聲聞須故呵聲聞也。今呵念食與前呵念座何異？解云：前就下法以呵座，今就上法以呵食。前就下法呵座者，為法來？為座來？今就上法呵佛教責明說八解，仁者受行豈雜欲食而聞法乎？就八解呵者，八解即八背捨，八背捨通而有背捨欲色。豈更念食別者，八解初二不淨觀，即觀食不淨不應樂食。仁者常作不淨觀，只此八種即法身之喜饍、慧命之上饌，豈雜欲食耶？又且聞斯勝法尚應不惜身命，云何念食耶？作此呵也。

若欲食者，且待須臾，當令汝得未曾有食。

若欲食者下，第三、與食。與食中有四：第一、許食；第二、示其處；第三、大眾不能致；第四、淨名遣化取。今即第一、與食。汝須食者，且待須󴔘，當得未曾有食也。問：前既呵，今何意與示耶？解云：與奪隨宜，皆為利物。如世人養子，呵罵而與其食也。問：其念常食，何故不與其常食，而與其未曾有食耶？解云：為欲不違上言，復顯菩薩難思之德，廣作佛事，故與未曾有食也。言為不違上說者，上呵其不應念食，而今忽與其常食，即便違上呵。今與未曾有食，故不違上呵。何者？汝所念者，是不淨食，是顛倒所起；今此食淨，是無依無得所起。又彼念食養宍身，今此食長慧命，故上呵今與也。言顯菩薩德者，若與常食，彼謂我亦有此食，不歡菩薩不思議；今與未曾有食，即歎菩薩不思議德力也。

時維摩詰即入三昧，以神通力示諸大眾。上方界分過四十二恒河沙佛土，有國名眾香，佛號香積，今現在。其國香氣，比於十方諸佛世界人天之香最為第一。彼土無有聲聞、辟支佛名，唯有清淨大菩薩眾，佛為說法。其界一切皆以香作樓閣，經行香地，苑園皆香，其食香氣周流十方無量世界。時彼佛與諸菩薩方共坐食，有諸天子皆號香嚴，悉發阿耨多羅三藐三菩提心，供養彼佛及諸菩薩，此諸大眾莫不目見。

時維摩詰即入三昧者，第二、示飯處。前許未曾有食，未知在何處，是故示其處也。此中示食處而問菩薩、不問聲聞者，明聲聞座近在側尚不能昇，豈能取彼佛飯耶？又前來呵聲聞不能昇座，今斥菩薩不能取食也。問：今示飯令眾取者，亦應前示座處令眾取。解云：前後互類，今欲明品品不同、章章轉勢，類權行不一也。

時維摩詰問眾菩薩：諸仁者！誰能致彼佛飯？以文殊師利威神力故，咸皆默然。維摩詰言：仁此大眾，無乃可恥？文殊師利曰：如佛所言，勿輕未學。

時維摩詰問眾菩薩者，第三、明大眾不能致。此顯居士兩不思：一、眾未曾見此食而得見；二者、大眾不能取，淨名能取也。文殊力大眾嘿者，明眾菩薩能取。但今緣正在淨名，淨名取能作佛事利益此彼也，若餘則不能令彼此利益。文殊恐眾中有菩薩忽去乖當道理，故以神力令眾嘿然。又令淨名為主、眾菩薩居賓，豈客自取食而食？此事不可，是故嘿然也。維摩言下，第三、譏大眾。示飯在彼而不能取，豈不恥耶？問：淨名是菩薩，云何輕於大眾？解云：欲斥始行令進學耳。文殊言下，第四、文殊答。明雖未學欲能得故，不應輕此之二人相成。何者？淨名譏始行，文殊󴔝初心，各有意也。

於是維摩詰不起於座，居眾會前，化作菩薩，相好光明，威德殊勝，蔽於眾會。

而告之曰：汝往上方界分，度如四十二恒河沙佛土，有國名眾香，佛號香積，與諸菩薩方共坐食。汝往到彼，如我詞曰：維摩詰稽首世尊足下：致敬無量，問訊起居：少病、少惱、氣力安不？願得世尊所食之餘。

當於娑婆世界施作佛事，令此樂小法者侍弘大道，亦使如來名聲普聞。

於是維摩不起下，第四、遣化。就此中有數章文句，今即第一、入三昧正遣化。而告之曰下，第二、授化人請飯之辭。問訊彼佛少病少惱，此言難解，此土穢彼土淨，若爾此有病彼無病，云何問訊少病少惱耶？未解云之。當於娑婆作佛事者，前陳請飯之辭，今第二、釋請飯之意。請飯者非為餘事，但為佛事。佛事者凡有兩種：一者、上弘；二者、下化。樂小法者即下化，得弘大道即上弘也。如來名聞普聞者，上美法，今歎人也。

時化菩薩即於會前，昇於上方，舉眾皆見其去。到眾香界，禮彼佛足，又聞其言：維摩詰稽首世尊足下，致敬無量，問訊起居，少病少惱，氣力安不？願得世尊所食之餘，欲於娑婆世界施作佛事，使此樂小法者得弘大道，亦使如來名聲普聞。彼諸大士見化菩薩，歎未曾有：今此上人從何所來？娑婆世界為在何許？云何名為樂小法者？即以問佛。佛告之曰：下方度如四十二恒河沙佛土，有世界名娑婆，佛號釋迦牟尼，今現在於五濁惡世，為樂小法眾生敷演道教。彼有菩薩名維摩詰，住不可思議解脫，為諸菩薩說法，故遣化來，稱揚我名，并讚此土，令彼菩薩增益功德。彼菩薩言：其人何如，乃作是化，德、力、無畏、神足若斯？佛言：甚大！一切十方皆遣化往，施作佛事，饒益眾生。

時化菩薩下，第三、化菩薩正去。此下文可解。

於是，香積如來以眾香鉢盛滿香飯與化菩薩。

時彼九百萬菩薩俱發聲言：我欲詣娑婆世界供養釋迦牟尼佛，并欲見維摩詰等諸菩薩眾。

佛言：可往攝汝身香，無令彼諸眾生起惑著心。又當捨汝本形，勿使彼國求菩薩者而自鄙恥。

又汝於彼莫懷輕賤而作礙想。所以者何？十方國土皆如虗空。又諸佛為欲化諸樂小法者，不盡現其清淨土耳。

於是香積下，第四、彼佛與飯。為二：第一、佛與飯；第二、彼菩薩欲來。今即第一、彼佛與飯，如文。時彼九百萬下，第二、彼土菩薩欲來。有二事益：香飯即依果益，彼菩薩來即正果益。依正兩益，依正二教門也。問：香飯可為佛事，菩薩身云何作佛事？解：有二義：一者、明淨土尚來聽法，汝在近云何不學？二者、明淨土大菩薩皆來聽，故知淨名是不思議人，所說是不思議之法，於淨名增難遭之想深生敬心，是為大利也。佛言可往者，彼佛聽往有二：一者、今攝身香；二者、於此土勿生劣心，前戒為此土、後戒為彼土故。言前戒為此土者，為息此大眾生惑著故令攝香。言後戒為彼土者，恐淨土菩薩見此土不淨起下劣心，故戒令起敬心也。問：既令攝身香，何不令攝飯香？解云：此各有所以。何者？明能作佛事故不攝也。難：菩薩身亦能作佛事，亦應不攝。解云：互例而攝身者，眾生宜故也。又且飯是佛力故不攝，菩薩身是菩薩力，菩薩力不足故令攝也。

時化菩薩既受鉢飯，與彼九百萬菩薩俱，承佛威神及維摩詰力，於彼世界忽然不現，須臾之間至維摩詰舍。

時維摩詰即化作九百萬師子之座，嚴好如前，諸菩薩皆坐其上。時化菩薩以滿鉢香飯與維摩詰，飯香普熏毗耶離城及三千大千世界。時毗耶離婆羅門、居士等，聞是香氣，身意快然，歎未曾有。於是長者主月蓋，從八萬四千人來入維摩詰舍，見其室中菩薩甚多，諸師子座高廣嚴好，皆大歡喜，禮眾菩薩及大弟子，却住一面。諸地神、虗空神及欲、色界諸天，聞此香氣，亦皆來入維摩詰舍。時維摩詰語舍利弗等諸大聲聞：仁者！可食如來甘露味飯，大悲所熏，無以限意，食之使不消也。有異聲聞念：是飯少，而此大眾人人當食。化菩薩曰：勿以聲聞小德小智，稱量如來無量福慧。四海有竭，此飯無盡，使一切人食摶若須彌，乃至一劫猶不能盡。所以者何？無盡戒、定、智慧、解脫、解脫知見功德具足者，所食之餘終不可盡。於是鉢飯悉飽眾會，猶故不賜。其諸菩薩、聲聞、天、人食此飯者，身安快樂，譬如一切樂莊嚴國諸菩薩也。又諸毛孔皆出玅香，亦如眾香國土諸樹之香。

時化菩薩既受下，第五、化菩薩受飯還方丈作佛事。就此為二：第一、正明化菩薩還；第二、明飯為佛事。今即初所以維摩化作九百萬師子座者，上明大入小，未盡不思議之極。何者？上指有三萬二千入方丈，今有九百萬億入方丈，始齊不思議之極也。又上借座是實座，今是化座；前實不思議，今化不思議；前他借不思議，今自辨不思議也。問：座既借座化座，飯亦應化請飯，化飯不解，云何必盡？例示種種不思議也。文云欲、色界諸天聞香皆來者，數人義懷。何者？彼明欲界天五根、五塵，若色界即無。何者？初禪無鼻、舌兩識，而有鼻、舌兩根，為莊嚴身故。若是二禪已上，則無五識。若使如此，云何聞香而來？彼云借下界識來，即責汝借識來，為聞香故借，未聞借耶？若聞借無識，云何得知不可？逆借故不可也。今明小乘知局，大乘慧廣，故無所不備，所以欲、色聞香而來也。次淨名命身子等食，今雖命諸大弟子，實總命一切大眾，所以今徧命者，彼上徧念，故徧命也。言甘露味飯者，有二義：一者、此飯味如甘露食，此飯能開甘露，能開甘露者，即是正道涅槃也；二者、只此飯即是甘露。何者？此飯諸佛無生業所起，即是無生果，即是涅槃也。大悲所熏者，明此飯是諸佛大悲所起，故云大悲所熏。問：如來行無量，何意獨言大悲耶？解云：無食不食，由大悲化眾生，故有此食，所以獨言大悲也。無以限意者，明此飯是如來無漏無礙依果之餘，若以限意，即有礙心，有礙心即不消也。有異聲聞，非是身子之流，故云有異此人，應是下劣聲聞作此念也。化菩薩呵其念，而歎飯無盡，舉五分法身所食之餘故無盡，故依無盡。又定慧是因，因無盡故，果不窮也。大眾食猶不賜，雖復食，猶如不與，故爾雅云：與，賜也。問：鉢飯充大眾，鉢飯如故者，前小室容大座，室不應博也。

爾時，維摩詰問眾香菩薩：香積如來以何說法？彼菩薩曰：我土如來無文字說，但以眾香令諸天人得入律行。菩薩各各坐香樹下，聞斯玅香，即獲一切德藏三昧。得是三昧者，菩薩所有功德皆悉具足。

維摩問眾香菩薩下，品開為二：前明財施竟，今第二、明法施。財法因緣竝是般若用，所以有此文來者，欲二國化流彼此交利，舉喻如向吳魯互市也。二者、請飯，彼教為此緣；今請法，此教為彼緣。前為此請彼，今為彼請此。請此非但為彼亦為此，請彼非但為此亦為彼也。文云我土如來無文字說，前何意云彼土唯有清淨諸菩薩眾佛為說法？今云何言彼土無文字說耶？解云：有二：一者、只以香飯說大乘；二者、亦說但少耳。如此間音聲為佛事，亦有嘿然為佛事，此即六塵皆教、六根皆稟也。

彼諸菩薩問維摩詰：今世尊釋迦牟尼以何說法？維摩詰言：此土眾生剛強難化故，佛為說剛強之語以調伏之，言：是地獄、是畜生、是餓鬼，是諸難處、是愚人生處，是身邪行、是身邪行報，是口邪行、是口邪行報，是意邪行、是意邪行報，是殺生、是殺生報，是不與取、是不與取報，是邪婬、是邪婬報，是妄語、是妄語報，是兩舌、是兩舌報，是惡口、是惡口報，是無義語、是無義語報，是貪嫉、是貪嫉報，是瞋惱、是瞋惱報，是邪見、是邪見報，是慳悋、是慳悋報，是毀戒、是毀戒報，是瞋恚、是瞋恚報，是懈怠、是懈怠報，是亂意、是亂意報，是愚癡、是愚癡報，是結戒、是持戒、是犯戒，是應作、是不應作，是障礙、是不障礙，是得罪、是離罪，是淨、是垢，是有漏、是無漏，是邪道、是正道，是有為、是無為，是世間、是涅槃。以難化之人心如猨猴故，以若干種法制御其心，乃可調伏。譬如象馬，𢤱悷不調，加諸楚毒，乃至徹骨，然後調伏。如是剛強難化眾生故，以一切苦切之言，乃可入律。

彼諸菩薩問維摩下，前來此問彼，今彼問此也。維摩言此土眾生剛強者，此土答彼，明此土剛強眾生故，說剛強法。故娑婆中云：三世佛有四種化：一、畢竟軟語化，二者、畢竟麤語化，三、亦軟亦麤雜化，四者、捨罝不化。故大論云：見比丘相鬬，佛來諫之。比丘云：是人斯我，不能不答。諫既不從，拂空而去。不可化，捨罝之也。問：眾生畢竟無所有，今云何言是地獄、是地獄報耶？解云：雖畢竟無所有，於眾生故有，作地獄因，必得地獄果。既於虗妄有，菩薩隨其噵有。隨其噵有，欲令不有也。譬如象馬不調者，明非鉤鏁無以調象馬，非苦切無以伏難化也。調馬有五種：一、直舉鞭即調，譬利根人觀樹木彫落，人歘無常即悟。二者、鞭著宍苦痛乃調，譬人見知識無常乃悟。三者、錐刾入皮乃調，譬人見兄弟眷屬無常乃悟。四者、刾至肌宍乃調，譬父母無常乃悟。五者、刾徹骨乃調，譬自身無常。若自無常，復不發心，即便捨罝也。

彼諸菩薩聞說是已，皆曰：未曾有也！如世尊釋迦牟尼佛，隱其無量自在之力，乃以貧所樂法度脫眾生。斯諸菩薩亦能勞謙，以無量大悲生是佛土。維摩詰言：此土菩薩於諸眾生大悲堅固，誠如所言。然其一世饒益眾生，多於彼國百千劫行。所以者何？此娑婆世界有十事善法，諸餘淨土之所無有。何等為十？以布施攝貧窮，以淨戒攝毀禁，以忍辱攝瞋恚，以精進攝懈怠，以禪定攝亂意，以智慧攝愚癡，說除難法度八難者，以大乘法度樂小乘者，以諸善根濟無德者，常以四攝成就眾生，是為十。

維摩云：此土一世饒益多，彼土百千劫行。此意可知也。此土有十事善法勝，餘淨土所無有者，釋此土修行勝。然天中尚無施，何者？娑婆有二解：一云、都無布施；二者、無有施飯食，亦有施餘物。天尚然，況淨土？然人脫問：淨土勝穢土可然，亦有穢土勝淨土不？解云：亦有此文，即是穢土一日修行勝淨土百千劫也。問：此文諸餘淨土無十事，若爾，無六度。解云：淨土無六度對治用，不無六度體，如菩薩五莖華施，爾時即具六度也。二者、上玅淨無六用，亦無六體，有體用竝穢，淨土中未曾六不六也。今望香積時若為？解云：當香積但體無用，若來此土亦有其用，施香來此土即其用也。

彼菩薩曰：菩薩成就幾法，於此世界，行無瘡疣，生於淨土？維摩詰言：菩薩成就八法，於此世界，行無瘡疣，生於淨土。何等為八？饒益眾生而不望報；代一切眾生受諸苦惱；所作功德，盡以施之；等心眾生，謙下無礙；於諸菩薩，視之如佛；所未聞經，聞之不疑；不與聲聞而相違背；不嫉彼供；不高己利，而於其中調伏其心；常省己過，不訟彼短；恒以一心求諸功德。是為八法。維摩詰、文殊師利於大眾中說是法時，百千天人皆發阿耨多羅三藐三菩提心，十千菩薩得無生法忍。

彼菩薩曰：成就幾法行者，明諸大菩薩處此可不染，猶如鵞王亦如蓮華，不為煩惱所染。諸淺行菩薩云何處而不染？淺行菩薩觀解未具，如少湯投之大冰翻益其結。淺行菩薩亦爾，欲化煩惱翻為煩惱所染。若使如此，成就幾法於此行無瘡疣生於淨土耶？維摩詰答言：成就八法而得行無瘡疣生於淨土也。所言八法者，饒益眾生不望報即大慈，代眾生受苦即大悲。什、叡法師等，此為二法。肇師云：合為一法。今依肇師，慈悲合為一法也。等心眾生謙下無礙，即第二法。故華嚴云：菩薩作地心、槁心、析角心、小大心而無礙也。於諸菩薩應視如佛，第三法。見有發心為菩薩者乃勝己者，竝視之如佛也。所未聞經聞而不疑，第四行。前則尊人，今即重法也。不與聲聞而相違背，第五法。明三不異於一，一不異於三。昔開一為三，今則會三歸一，故無違也。不嫉彼供不高己利，第六法。彼得供、彼種得，何須嫉之？自利、自種，何用自高？舉譬如作田云云。常省己過，第七法。常自省察己過，應悔先罪，不誦他𢭃。若不能省己過，過故屬己；若誦他𢭃，𢭃還著己。若能省己過，自故無過；不誦他𢭃，巳復無失也。恒以一心求諸功德，第八法。餘文