[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) › 2.23 # 仁王般若經疏 2.23 仁王般若經疏 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1707.2.23) 乘薩婆若乘來化三界者，是化身。又前是化他心，後是化他身。第五歎德殊勝。文有六：一明所化三界；二諸佛應身下，明能化應身；三從三界外下，明三界攝生周盡；四我言三界外別有一眾生界藏下，明非邪顯正；五大王下，歎果異因；六眾生本業下，舉因顯果。初明所化三界。文言煩惱不出三界者，是集諦。三界有二種：一分段、二變易。文言果報二十二根不出三界者，此明苦諦。二十二根者，眼等六根，苦、樂、憂、喜、捨五，合為十一。男、女、命三，為十四。信、進、念、定、慧五，為十九。三無漏根，未知根、已知根、無知根，為二十二根。二十一根不出分段，三界無知根在無學出分段三界。不出者，不出四住習氣。三界二十二根義如別章。第二明能化。文言諸佛應化法身亦不出三界者，謂所化眾生，故言不出三界。若舉實而言，三界本來清淨，何出不出？第三明三界攝生周盡。文云三界外無眾生者，分段、變易二種三界外，更無生死眾生可化也。第四非邪顯正。文言三界外別有一眾生界者，外道大有經中說非七佛之所說者，若依舊說流來義，即同外道大有所說。二種生死外別有生死眾生藏者，即是舊說無明義也，是外道邪說，非佛正說。第五歎果異因中，言我常語一切眾生斷三界煩惱果報盡名為佛者，斷盡分段、變易二種也。 > "Riding upon the vehicle of sarvajña, they come to transform the three realms" refers to the transformation body (nirmāṇakāya). Furthermore, the former is the transformation of others' minds, while the latter is the transformation of others' bodies. Fifth, praising the excellence of the virtues. In the text there are six parts: first, clarifying the three realms that are transformed; second, from "the response bodies of the buddhas" onward, clarifying the responsive bodies that are able to transform; third, from "outside the three realms" onward, clarifying that the three realms subsume sentient beings completely; fourth, from "I say that outside the three realms there is a separate storehouse of the realm of sentient beings" onward, clarifying the refutation of the heterodox and revealing of the correct; fifth, from "Great King" onward, praising the fruition as distinct from the cause; sixth, from "sentient beings' fundamental karma" onward, citing the cause to reveal the fruition. First, clarifying the three realms that are transformed. The text stating that afflictions do not go beyond the three realms refers to the truth of origin (samudayasatya). The three realms are of two kinds: first, fragmented \[samsāric rebirth\] (pariccheda), and second, transformational \[rebirth\] (pariṇāma). The text stating that the retribution of the twenty-two faculties does not go beyond the three realms clarifies the truth of suffering (duḥkhasatya). The twenty-two faculties are: the six faculties such as the eye; suffering, pleasure, grief, joy, and equanimity, making five—together these are eleven; male, female, and life-faculty, making three—these are fourteen; faith, vigor, mindfulness, concentration, and wisdom, making five—these are nineteen; the three uncontaminated faculties: the faculty of learning what is not yet known, the faculty of knowing what is known, and the faculty of having known—these make twenty-two faculties. Twenty-one faculties do not go beyond the fragmented three realms; the faculty of having known, belonging to the stage beyond learning (aśaikṣa), goes beyond the fragmented three realms. "Not going beyond" means not going beyond the residual latencies (vāsanā) of the four abodes. The meaning of the twenty-two faculties of the three realms is explained in a separate chapter. Second, clarifying that which can transform. The text stating that the response and transformation dharmakāya of the buddhas also does not go beyond the three realms means: for the sake of the sentient beings to be transformed, it is therefore said not to go beyond the three realms. If speaking in terms of reality, the three realms are fundamentally pure from the beginning; what going beyond or not going beyond could there be? Third, clarifying that the three realms subsume sentient beings completely. The text stating that outside the three realms there are no sentient beings means that outside the two kinds of three realms—the fragmented and the transformational—there are no further sentient beings of birth and death to be transformed. Fourth, refuting the heterodox and revealing the correct. The text states that \[the view that\] outside the three realms there is a separate realm of sentient beings is taught in the Dayou jing of the non-Buddhists, not taught by the seven buddhas: if one follows the older doctrine that has been handed down, it is identical to what is taught in the Dayou of the non-Buddhists. That outside the two kinds of birth and death there is a separate storehouse of sentient beings in birth and death is precisely the older doctrine's meaning of ignorance; this is the heterodox teaching of non-Buddhists, not the correct teaching of the Buddha. Fifth, within praising the fruition as distinct from the cause: the statement "I always say that all sentient beings who have completely severed the afflictions and retributions of the three realms are called buddhas" means having completely severed both kinds, the fragmented and the transformational. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1707.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1707.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1707.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.2.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.2.23](https://indike.org/pramana/in.bauddha.taisho.1707.2.23) · Pramāṇa