[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) › 2.92 # 仁王般若經疏 2.92 仁王般若經疏 2.92 - **Language:** Classical Chinese ### [2.92](https://indike.org/pramana/in.bauddha.taisho.1707.2.92) 第三佛告大王汝先言下，答前所化眾生問。文有三：第一欲答故牒其問，故云何眾生相可化；第二若以幻化下，正答；第三時眾下，明得益。就正答中有二：初就悟入以答，亦名略答，亦名為無所得以答。文云若以幻化身見幻化者，是菩薩真行化眾生者，知身相本自不生，為化眾生，故名幻化身。眾生本來不有，而今言化者，以不有而有，故云見幻化也。知能化所化本來清淨，故云真行化眾生也。眾生識初一念下，第二廣答，亦云約出用答，亦云約俗諦幻有答。文有五：初定是善惡心異木石；第二色名色蓋下，出五陰名；第三蓋者下，釋名廣解；第四大王下，簡凡聖色麁細不同；第五眾生者下，明一切法結屬世諦。初云眾生識初一念識異木石，生得善生得惡，惡為無量惡識本，善為無量善識本，乃至金剛菩薩者，解者不同，不能具出。今且依經以釋。《涅槃經》云「如雪山藥，如是一味，隨其流處有種種味。」其藥真味停留在山，猶如滿月。合譬云一味者，譬佛性。以煩惱故出種種味，所謂地獄畜生等。今謂一味者，即是無所得不二之真性也。復云如是一味隨其流處有種種味異者，依無所得真性起有所得妄想，即成無明煩惱起業成六道報也。又《大品》云「諸法無所有如是有，如是有如無所有，是事不知名為無明。」實相與無明住地本來無前後，但眾生於無所有中橫起憶想分別長流六道。變迷得解，知煩惱本來是涅槃，有何初後。故此經云初一念識支本識解性故異木石耳。文云生得善生得惡者，緣善境界起於識善，此識善則從自性真實善正因所生，復緣善事而起，此識則善也。若緣惡境界起於識惡，此識惡則從無明熏習生因所生，復緣惡事而起，此識則名惡也。惡為無量惡識本善為無量善識本者，此初一念善惡之識熏習之功，各生無量善惡習果也。 > Third, from "The Buddha told the Great King: 'What you said earlier...'" onwards, answers the previous question regarding the sentient beings who are transformed. The text has three parts: first, wishing to answer, it cites his question, hence stating "how the marks of sentient beings can be transformed"; second, from "If with an illusory body..." onwards, it gives the direct answer; third, from "At that time the assembly..." onwards, it clarifies the attainment of benefit. Within the direct answer there are two parts: first, answering in terms of awakening and entry, also called the brief answer, also called answering in terms of non-apprehension (aprāptitva). The text states: "If with an illusory body one sees an illusory \[being\], this is the bodhisattva's true practice of transforming sentient beings." This means that knowing that the marks of the body are fundamentally unborn, yet transforming sentient beings, it is therefore called an "illusory body." Sentient beings are fundamentally non-existent, yet now transformation is spoken of; because they exist as non-existent, it is therefore said that one "sees an illusory \[being\]." Knowing that the transformer and the transformed are fundamentally pure, it is therefore said to be the "true practice of transforming sentient beings." From "The first single thought-moment of sentient beings' consciousness..." onwards is the second part, which answers in detail, also called answering in terms of manifestation and function, also called answering in terms of the illusory existence of the conventional truth. The text has five parts: first, determining that this mind of good and evil is different from wood and stone; second, from "form is called the hindrance of form" onwards, presenting the names of the five aggregates; third, from "a hindrance is..." onwards, explaining the names and interpreting them in detail; fourth, from "Great King" onwards, distinguishing the difference between the coarse and subtle forms of ordinary beings and sages; fifth, from "Sentient beings..." onwards, clarifying that all dharmas ultimately belong to the conventional truth. First, it states: "The first single thought-moment of sentient beings' consciousness is different from wood and stone; by nature it attains good and by nature it attains evil; evil is the root of immeasurable evil consciousnesses, and good is the root of immeasurable good consciousnesses, up to the vajra-like bodhisattva." Commentators differ, and their views cannot be fully presented here. For now, I shall explain it according to the sūtras. The Mahāparinirvāṇa-sūtra states: "Just like the medicine of the Snow Mountains: as such it is of one single flavor, but following where it flows there are various flavors." The true flavor of that medicine remains on the mountain, like the full moon. Matching the metaphor: "of one flavor" is a metaphor for the Buddha-nature. Because of afflictions, various flavors are produced, namely the hells, animals, and so forth. What is meant here by "one flavor" is precisely the true nature that is non-apprehensible and non-dual. It also states: "As such it is of one flavor, but following where it flows there are differences of various flavors"—relying on the non-apprehensible true nature, erroneous thoughts of apprehension arise, which immediately become the afflictions of ignorance, generating karma and constituting the retributions of the six destinies. Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā states: "All dharmas are non-existent, and thus they exist; thus they exist, and thus they are non-existent. Not knowing this matter is called ignorance." Dharmatā and the ground of the dwelling of ignorance are fundamentally without prior or posterior; it is merely that sentient beings arbitrarily give rise to conceptualizations and discriminations amidst non-existence, flowing endlessly in the six destinies. Transforming delusion and attaining liberation, one knows that afflictions are fundamentally nirvāṇa—what beginning or end could there be? Therefore this sūtra states that the consciousness-branch of the first single thought-moment, by virtue of the understanding-nature of the fundamental consciousness, is different from wood and stone. The text states: "by nature it attains good and by nature it attains evil"—when, conditioning good objects, it gives rise to good in consciousness, this good consciousness is produced from the correct cause of the intrinsically real good, and furthermore arises conditioning good matters; this consciousness is then good. If, conditioning evil objects, it gives rise to evil in consciousness, this evil consciousness is produced from the generative cause of the perfuming of ignorance, and furthermore arises conditioning evil matters; this consciousness is then called evil. "Evil is the root of immeasurable evil consciousnesses, and good is the root of immeasurable good consciousnesses": by the efficacy of the perfuming of this first single thought-moment of good or evil consciousness, each produces immeasurable fruits of habituation of good and evil. > — English (machine translation) (machine translation) - [Previous: 2.91](https://indike.org/pramana/in.bauddha.taisho.1707.2.91) - [Next: 2.93](https://indike.org/pramana/in.bauddha.taisho.1707.2.93) - [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.2.92) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.2.92](https://indike.org/pramana/in.bauddha.taisho.1707.2.92) · Pramāṇa