[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) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 2.95 # 仁王經疏 2.95 仁王經疏 2.95 - **Language:** Classical Chinese ### [2.95](https://indike.org/pramana/in.bauddha.taisho.1708.2.95) 釋曰：自下第二依宗廣釋。文別有三：初申正理、次「三界外」下破異師說、後「大王我言」下引古證今。此即初也。若依《本記》，此有四義：一煩惱用，由惑發業，生三界報故。二生死果，謂所感果體屬三界。二十二根中，三無漏根雖非三界，依三界身，故言不出。三智慧體，謂佛三身所有智慧，名智慧體。化三界處，故言不出。四智慧用，反顯界內有所化生，意明佛智化三界用，雖名相中有此四義，皆是虛妄。若出三界繫縛，即見第一義，如理不復見有能化所化也。今解此文，有其三義：初煩惱及果，體屬三界，在三界處，故言不出。次辨二十二根，謂三無漏根，在三界處；眼等五根及五受根、男女意命，體屬三界。信等五根，有屬有在。後佛三身雖非三界，亦在三界，故言不出。或可三無漏根亦後三界九根中起，故說在界。 > Explanation: From here below, the second part expands the explanation according to the principle. The text has three parts: first, stating the correct principle; next, from "outside the three realms" below, refuting the assertions of different teachers; last, from "Great King, I say" below, citing the ancient to verify the present. This is the first part. If relying on the Original Commentary, this has four meanings: First, the function of afflictions: because through delusion karma is generated, producing retribution in the three realms. Second, the fruit of saṃsāra: meaning the substance of the fruit that is induced belongs to the three realms. Among the twenty-two faculties, although the three undefiled faculties do not belong to the three realms, they rely on bodies within the three realms; hence it says they do not leave. Third, the essence of wisdom: meaning all the wisdom possessed by the three bodies of the Buddha is called the essence of wisdom. Because it transforms in the place of the three realms, it says it does not leave. Fourth, the function of wisdom: conversely showing that within the realms there are sentient beings to be transformed, the intention is to clarify the Buddha's wisdom functioning to transform the three realms; although these four meanings exist within names and marks, they are all false. If one leaves the bondage of the three realms, one directly sees the ultimate; in accordance with the principle, one no longer sees transformer and transformed. Now, interpreting this passage has three meanings: First, afflictions and their fruits inherently belong to the three realms and reside in the place of the three realms; hence it says they do not leave. Next, discerning the twenty-two faculties: the three undefiled faculties reside in the place of the three realms; the five faculties of the eye, etc., the five feeling-faculties, the male, female, mental, and life faculties inherently belong to the three realms. The five faculties of faith, etc., partly belong and partly reside. Finally, although the Buddha's three bodies do not belong to the three realms, they also reside in the three realms; hence it says they do not leave. Alternatively, the three undefiled faculties also arise among the nine faculties of the latter three realms, and for this reason are said to reside in the realms. > — English (machine translation) (machine translation) - [Previous: 2.94](https://indike.org/pramana/in.bauddha.taisho.1708.2.94) - [Next: 2.96](https://indike.org/pramana/in.bauddha.taisho.1708.2.96) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1708.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.2.95) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.2.95](https://indike.org/pramana/in.bauddha.taisho.1708.2.95) · Pramāṇa