[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) › [觀無量壽佛經疏妙宗鈔](https://indike.org/pramana/in.bauddha.taisho.1751) › 1.6.3 # 觀無量壽佛經疏妙宗鈔 1.6.3 觀無量壽佛經疏妙宗鈔 1.6.3 - **Language:** Classical Chinese ### [1.6.3](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.3) 一切凡聖無不全體皆是此覺，雖全體是，且迷悟因果其相不同，故以六種分別此是，所謂理是、名字是、觀行是、相似是、分證是、究竟是。 然若不知性染性惡，所有染惡定須斷破，如何可論全體是邪？ 全體是故，免於退屈； 六分別故，免於上慢。 六不離即、即不妨六，六即義成，圓位可辯。 問：所言凡聖全體即佛，為即自己當果之佛？ 為即釋迦已成之佛？ 答：自己當果、釋迦已成，二佛之體究竟不別，故諸果佛為生性佛。 迷則俱迷、見則俱見，故己他佛於今色心皆可辯於六即義也。 又復應知，六即之義不專在佛，一切假實三乘人天，下至蛣蜣地獄色心，皆須六即辯其初後，所謂理蛣蜣、名字乃至究竟蛣蜣。 今釋教主，故就佛辯，以論十界皆理性故。 無非法界，一一不改，故名字去，不唯顯佛，九亦同彰。 至於果成，十皆究竟，故蛣蜣等皆明六即。 二、「涅槃」下，就覺廣明，六：初、理即。 六種即名皆是事理體不二義，而事有逆順，名字等五是順修事，唯理性一純逆修事。 此逆順事，與本覺理體皆不二，其逆順名自何而立？ 以知不二，事皆合理，名之為順。 其不知者，事皆違理，故名為逆。 名字等五，若淺若深，皆知皆順。 若初理即唯迷唯逆，而迷逆事與其覺理未始暫乖，故名即佛。 所以者何？ 良由眾生性具染惡不可變異，其性圓明名之為佛。 性染性惡全體起作，修染修惡更無別體。 全修是性，故得迷事無非理佛。 即以此理起惑造業輪迴生死，而全不知事全是理。 長劫用理長劫不知，不由不知便非理佛。 以全是故名理即佛，以不知故非後五即。 然理即佛，貶之極也，以其全乏解行證即，但有理性自爾即也。 又理即佛，非於事外指理為佛，蓋言三障理全是佛。 又復應知，不名障即佛而名理即佛者，欲障後五有修德是，此之一位唯理性是也。 又障即佛，其名猶通，以後五人皆了三障即是佛故。 釋此為三：初、引諸經示即。 初引《大經．迦葉品》云「眾生即是佛。 何以故？ 若離眾生不得三菩提故」。 〈如來性品〉「我者即是如來藏義。 一切眾生悉有佛性即是我義。 如是我義，從本已來常為無量煩惱所覆，是故眾生不能得見。 如貧女人舍內多有真金之藏，家人大小無有知者。 時有異人善知方便，乃至即於其家掘出金藏。 」又云「譬如王家有大力士，其人眉間有金剛珠，與餘力士捔力相撲。 而彼力士以頭觸之，其額上珠尋沒膚中，都不自知是珠所在。 其處有瘡，即命良醫欲自療治。 乃至時醫執鏡以照其面，珠在鏡中明了顯現」等。 如來藏經十喻者，彼經十文：一法、九喻。 一是所喻，九是能喻。 以所從能，故云十喻。 一法者，經云「佛告金剛慧菩薩：我以佛眼觀一切眾生，貪瞋癡諸煩惱中，有如來智、如來眼、如來身，結加趺坐，儼然不動。 善男子！ 一切眾生雖在諸趣煩惱身中，有如來藏常無染污，德相具足如我無異。 」於此文後，即舉九事以喻其法，各有長行重頌。 一萎華佛身喻、二巖蜂淳蜜喻、三糠繪粳米喻、四糞穢真金喻、五貧家寶藏喻、六菴羅內實喻、七弊衣金像喻、八貧女貴胎喻、九焦模鑄像喻。 弊帛者，經偈云「譬如持金像，行詣於他國，裹以穢弊物，棄之在曠野。 天眼見之者，即以告眾人，去穢現真像，一切大歡喜。 我天眼亦爾，觀彼眾生類，惡業煩惱纏，生厄備眾苦。 又見彼眾生，無明塵垢中，如來性不動，無能毀壞者。 」土模者，經偈云「譬如大冶鑄，無量真金像。 愚者自外觀，但見焦黑土。 鑄師量已冷，開模令質現，眾穢既已除，相好劃然顯。 我以佛眼觀，眾生類如是，煩惱淤泥中，皆有如來性。 」「闇室」下，復出《涅槃經》云「如闇室中井及種種寶，人亦知有，闇故不見。 有善方便，然大明燈照之得見。 是人終不生念：是水及寶本無今有。 涅槃亦爾，本自有之，非適今也。 > All ordinary beings and noble ones are in their entirety nothing but this awakening. Although in entirety they are \[it\], yet delusion and awakening, cause and effect differ in their characteristics. Therefore, this 'is' is distinguished by six kinds, namely: principle-identity, verbal-identity, contemplation-and-practice-identity, resemblance-identity, partial-realization-identity, and ultimate-identity. However, if one does not know that defilement is of the nature and evil is of the nature, and that all defilement and evil must definitely be severed and destroyed, how could one discuss being \[awakening\] in one's entire substance? Because one is \[it\] in entire substance, one avoids falling back in discouragement; because of the six distinctions, one avoids excessive pride. The six are not separated from identity, and identity does not obstruct the six. When the meaning of the six identities is established, the positions of the Perfect \[Teaching\] can be discerned. Question: As for the statement that ordinary beings and noble ones are in their entire substance identical with the Buddha, does this mean they are identical with the Buddha of their own future fruit, or identical with the Buddha already accomplished by Śākyamuni? Answer: The Buddha of one's own future fruit and the Buddha already accomplished by Śākyamuni do not differ in their ultimate substance; hence the fruit-Buddhas of all \[others\] are the nature-Buddhas of living beings. When deluded, all are deluded; when seeing, all see. Therefore, with respect to the present form and mind of oneself and other Buddhas, the meaning of the six identities can be discerned in both. Furthermore, one should know that the meaning of the six identities does not pertain exclusively to the Buddha: all provisional and real \[existences\], the three vehicles, humans, gods, and even down to the form and mind of dung beetles and the hells, must all have their beginning and end discerned through the six identities—namely, the dung beetle of principle, verbal \[dung beetle\], and so forth up to the ultimate dung beetle. Here, since we are explaining the Lord of the Teaching, we discern it with respect to the Buddha, because all the ten realms are discussed as nature-principle. There is none that is not the dharmadhātu, and each and every one is unalterable; therefore, from verbal \[identity\] onward, not only is the Buddha revealed, but the nine \[realms\] are also equally displayed. Reaching the accomplishment of the fruit, all ten are ultimate; hence dung beetles and the rest are all explained through the six identities. Second, from 'Nirvāṇa' onward, extensively explaining with respect to awakening, in six parts: first, principle-identity. The names of the six kinds of identity are all the meaning of the non-duality of the substance of phenomena and noumenon; yet phenomena have adverse and conforming aspects: the five from verbal onward are phenomena of conforming cultivation, whereas principle-nature alone is purely phenomena of adverse cultivation. These adverse and conforming phenomena are both non-dual with the substance of the principle of original awakening. From what are the designations 'adverse' and 'conforming' established? Because of knowing non-duality, phenomena all accord with principle, which is called conforming. For those who do not know, phenomena all contradict principle, hence they are called adverse. The five from verbal onward, whether shallow or deep, all know and all conform. The initial principle-identity is purely deluded and purely adverse; yet deluded and adverse phenomena have never for a moment departed from their awakening-principle, hence it is called identical with the Buddha. Why is this? It is precisely because living beings inherently possess defilement and evil in their nature, which cannot be altered, and this nature is completely bright, which is called the Buddha. Inherent defilement and inherent evil arise and act in their entire substance; cultivated defilement and cultivated evil have no separate substance. Cultivation in its entirety is the nature; therefore, deluded phenomena are nothing other than the Buddha of principle. Relying on this principle, they give rise to afflictions, create karma, and transmigrate through birth and death, yet completely fail to know that phenomena are entirely principle. Employing principle for long kalpas yet unknowing for long kalpas, they are not prevented from being the Buddha of principle merely by not knowing. Because of being entirely \[it\], it is called the Buddha of principle-identity; because of not knowing, it is not the latter five identities. However, 'the Buddha of principle-identity' is the utmost disparagement, because it entirely lacks the identity of understanding, practice, and realization, having only the principle-nature's self-so identity. Furthermore, 'the Buddha of principle-identity' does not point to principle outside of phenomena as the Buddha; it means that the principle of the three obstacles is entirely the Buddha. Furthermore, one should know that the reason it is not called 'the Buddha of obstacle-identity' but called 'the Buddha of principle-identity' is that it wishes to distinguish \[it from\] the latter five which possess the 'is' of cultivated virtue, whereas this single position is solely the 'is' of principle-nature. Furthermore, 'the Buddha of obstacle-identity' is still too general a name, because the persons of the latter five \[identities\] all understand that the three obstacles are themselves the Buddha. Explaining this has three parts: first, citing various sūtras to demonstrate identity. First, citing the Kāśyapa Chapter of the Mahā\[parinirvāṇa\]-sūtra, which says: 'Living beings are identical with the Buddha. Why? Because apart from living beings, sambodhi cannot be attained.' The Chapter on the Tathāgata-Nature says: 'The self is precisely the meaning of the tathāgatagarbha. That all living beings possess the Buddha-nature is precisely the meaning of the self. This meaning of the self has from the very beginning always been covered by immeasurable afflictions; therefore living beings cannot see it. Just as inside the house of a poor woman there is a cache of real gold, and none of the family members, great or small, knows of it. Then an extraordinary person who is skilled in expedients comes, and so forth, down to excavating and bringing forth the cache of gold right in her house.' It also says: 'Just as in a king's household there is a strongman who has a vajra jewel between his eyebrows, and he wrestles with another strongman. That strongman strikes him with his head, and the jewel on his forehead immediately sinks into his flesh, so that he does not know at all where the jewel is. A wound appears at that spot, and he summons a skilled physician wishing to treat it himself. And so forth, down to the physician holding up a mirror to illuminate his face, whereupon the jewel appears clearly in the mirror,' and so on. As for the ten parables of the Tathāgatagarbha-sūtra, that sūtra has ten passages: one on the doctrine and nine parables. The one is what is illustrated, and the nine are what illustrate. Subsuming what is illustrated under what illustrates, they are called the ten parables. As for the one doctrine, the sūtra says: 'The Buddha told the Bodhisattva Vajramati: With the Buddha-eye I observe that within the afflictions of greed, anger, and delusion of all living beings, there is the Tathāgata's wisdom, the Tathāgata's eye, and the Tathāgata's body, sitting cross-legged, dignified and unmoving. Good man! Although all living beings are within the bodies of afflictions in the various destinies, they possess the tathāgatagarbha, which is eternally undefiled and complete with virtuous marks, no different from myself.' After this text, it presents nine things to illustrate the doctrine, each having prose and reiterative verses: first, the parable of the Buddha-body in a withered flower; second, the parable of pure honey among crag bees; third, the parable of non-glutinous rice inside husks; fourth, the parable of genuine gold in excrement and filth; fifth, the parable of a treasure store in a poor house; sixth, the parable of the seed inside an āmra fruit; seventh, the parable of a golden statue in tattered rags; eighth, the parable of a noble fetus in a poor woman; ninth, the parable of a cast statue in a scorched mold. As for the tattered silk, the sūtra verse says: 'Just as someone carrying a golden statue / travels to another land, / wraps it in foul and tattered things, / and abandons it in the wilderness. / One with the divine eye who sees it / then informs the crowd, / removes the filth and reveals the true statue, / and all rejoice greatly. / My divine eye is also like this: / observing those kinds of living beings / entangled in evil karma and afflictions, / undergoing adversity and fully endowed with all sufferings. / I also see that in those living beings, / amid the dust and defilement of ignorance, / the Tathāgata-nature is unmoved, / and none can destroy it.' As for the earthen mold, the sūtra verse says: 'Just as a great smelter casts / immeasurable statues of genuine gold; / a fool looking from the outside / sees only scorched, black earth. / The master caster gauges that it has cooled, / opens the mold to let the substance appear, / and once the various impurities are removed, / the marks and signs are strikingly revealed. / With the Buddha-eye I observe / that the kinds of living beings are like this: / in the mire of afflictions, / all possess the Tathāgata-nature.' From 'dark room' onward, it further cites the Nirvāṇa-sūtra, which says: 'Just as with a well and various treasures in a dark room, people know they exist, but because of the darkness they do not see them. There is a skilled expedient: lighting a great, bright lamp illuminates them so they are seen. That person never thinks: "This water and treasures did not exist before and only exist now." Nirvāṇa is also like this: it is inherently self-existent and does not just begin now.' > — English (machine translation) (machine translation) - [Previous: 1.6.2](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.2) - [Next: 1.6.4](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.4) - [Up: 1.6](https://indike.org/pramana/in.bauddha.taisho.1751.1.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1751~en-mt.1.6.3) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-t375.8.4) — Classical Chinese - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.7.48) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.1.6.3](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.3) · Pramāṇa