[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) › [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707) › 1.63 # 仁王般若經疏 1.63 仁王般若經疏 1.63 - **Language:** Classical Chinese ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1707.1.63) 爾時十號者，自此下次釋說經時節。就中有七段：第一明如來入三昧分、第二放光、第三現華、第四地動、第五疑問、第六作樂歎佛并召十方眾來集、第七起定。第一入定，入三昧分中。爾時者，當爾之時。十號表德，使物歸依。三明表圓鑒三世、精識物機。大滅者，歎佛斷德，表自無縛，能解於他。金剛者，歎佛智德。又爾時者，將欲說法時。十號，表名德遠聞，為物歸信。三明，表見眾生根性。大滅，即是涅槃。金剛者，非因中金剛，是究竟果地金剛道種智也。釋迦，能仁也。諸佛各以一德彰號，如彌勒名慈氏，何佛無慈？此即以慈為名，名曰慈氏。釋迦能仁亦如是也。初年月八日者，此明時節。成道三十六年正月八日說此經，佛成道七年方說餘般若。案諸文記，二十九年至今時，應成道後三十六年，成道生年六十六方說此經也。言方坐十地者，以其因圓乃證佛果，名方坐十地。此乃反舉昔因，非始坐也。又云：此是佛十地，初甚深難知廣明智德地、二清淨身不可思議地、三海藏地、四神通智德地、五明德地、六無垢炎光開相地、七廣勝法界藏明界地、八無礙智慧地、九無邊億莊嚴迴向能照明地、十毘盧遮那智藏地，此出《同性經》。入大寂室，如來說法先須入定者，觀機審理所以入定也。欲明如來寂而常用、用而常寂，豈可有入出之殊？八地已上無出入定，如來豈有入起定耶？正示世人軌則，如來說般若尚入定思惟，況復餘人不思而說耶？ > "At that time, \[the Buddha with\] the ten titles": from here downward is the explanation of the occasion of expounding the sūtra. Within this there are seven sections: first, explaining the Tathāgata's entry into the section on samādhi; second, the emission of light; third, the manifestation of flowers; fourth, the quaking of the earth; fifth, the raising of doubts; sixth, the playing of music praising the Buddha and summoning the assemblies of the ten directions to gather; seventh, rising from samādhi. First, entering absorption, within the section on entering samādhi: "At that time" means at that very juncture. The "ten titles" express his virtues, causing beings to take refuge. The "three vidyās" express his comprehensive reflection across the three periods of time and his precise discernment of beings' capacities. "Great cessation" praises the Buddha's virtue of eradication, expressing that he is personally free from bonds and able to liberate others. "Vajra" praises the Buddha's virtue of wisdom. Moreover, "at that time" is when he is about to expound the Dharma. The "ten titles" express that the fame of his virtues is heard far and wide, serving as that in which beings place faith and take refuge. The "three vidyās" express his seeing the faculties and dispositions of sentient beings. "Great cessation" is nirvāṇa itself. "Vajra" is not the vajra of the causal stage; it is the vajra-like path-knowledge-of-the-aspects of the ultimate fruit stage. "Śākya" means "capable of benevolence" (nengren). Each of the buddhas makes his title manifest through a single virtue, just as Maitreya is named "the Benevolent One" (Cishi); yet what buddha lacks benevolence? Here, taking benevolence as his name, he is called Cishi. Śākya as "capable of benevolence" is also like this. "The eighth day of the first month": this explains the occasion. He expounded this sūtra on the eighth day of the first month of the thirty-sixth year after attaining awakening; the Buddha only expounded the other Prajñā \[sūtras\] seven years after attaining awakening. According to various texts and records, the twenty-nine years up to the present time should be thirty-six years after attaining awakening; he only expounded this sūtra at the age of sixty-six after his birth and attainment of awakening. As for "just seated on the ten stages," because his causes were perfected and he thereby realized the fruit of buddhahood, it is said that he was "just seated on the ten stages." This actually refers back to his past causes; it does not mean he had just begun to sit. It is also said: these are the Buddha's ten stages: first, the stage of profound, difficult-to-know, vastly luminous wisdom-virtue; second, the stage of the pure body beyond comprehension; third, the stage of the ocean-treasury; fourth, the stage of the wisdom-virtue of supernormal powers; fifth, the stage of luminous virtue; sixth, the stage of the stainless blazing-light disclosing marks; seventh, the stage of the vast, supreme realm-of-dharmas treasury luminous realm; eighth, the stage of unimpeded wisdom; ninth, the stage of dedication of countless kotis of adornments capable of illumination; tenth, the stage of the wisdom-treasury of Vairocana. These come from the Tongxing jing. "Entered the samādhi of the great chamber of quietude": as for why the Tathāgata must first enter samādhi before expounding the Dharma, he enters samādhi in order to contemplate capacities and examine principle. We wish to show that the Tathāgata is quiet yet always functional, functional yet always quiet; how could there be a distinction between entering and emerging? From the eighth stage upward there is no entering or emerging from samādhi; how could the Tathāgata have an entering or rising from samādhi? He is merely demonstrating a model for worldly people: if even the Tathāgata enters samādhi and reflects when expounding prajñā, how much more so should other people not speak without reflection? > — English (machine translation) (machine translation) - [Previous: 1.62](https://indike.org/pramana/in.bauddha.taisho.1707.1.62) - [Next: 1.64](https://indike.org/pramana/in.bauddha.taisho.1707.1.64) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1707.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.1.63) — English, machine translation ## Linked texts (1) - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.2.49) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.1.63](https://indike.org/pramana/in.bauddha.taisho.1707.1.63) · Pramāṇa