[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) › 1.6.4 # 觀無量壽佛經疏妙宗鈔 1.6.4 觀無量壽佛經疏妙宗鈔 1.6.4 - **Language:** Classical Chinese ### [1.6.4](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.4) 大智如來，以善方便然智慧燈，令諸菩薩得見涅槃。 」今文但引闇井具寶以證理即，不取人亦知有等文，諸喻皆爾。 須知諸喻理兼圓別，若言三障定覆佛性、破障方顯，此猶屬別。 若全性成障、障即佛性，以不思議德障消者，則諸喻皆圓，方是今文理即之喻。 故如來藏喻止觀顯別，今文顯圓。 次淨名皆如，語尚涉通，今須圓解。 次《寶篋》下卷，勝志菩薩向佛說偈「己界及法界、眾生界同等。 」己界即心法； 法界即佛法，佛以法界而為體故； 對眾生界，即成三法。 心生在因，佛法在果，三無差別，故云「一界無別界」也。 二、「此是」下，就本覺明佛。 前引諸經雖云即佛，猶未的示覺了之相，且指三障體全是理； 今示此理。 當處照明，名為本覺，佛義成也。 此自分二：初、正示。 言「此是」者，指上《大經》眾生即佛。 諸喻寶物、《淨名》皆如、《寶篋》法界，此等皆是本性圓智。 非三般若融即微妙，智不名圓。 知一切法一一含受一切諸法，全法是智、全智是法，待對斯絕，名圓覺諸法。 諸法乃是生佛依正，三際十方此等時處既全是智，何有一處一物一塵體不明了？ 然此明了非心意識所能及也。 故《起信論》本覺義云「心體離念無所不遍，等虛空界本性明了」。 既其離念，安以情求？ 所謂不思議智照等也。 勿認六道漏心、三乘證智而為本覺明了之相，妙覺之覺方是理佛，全修在性斯之謂歟。 二、「雖五」下，遮情。 情執者云：諸有業縛無明惑暗、那言眾生即是佛邪？ 故遮之曰：雖業至無間，而皆當體是三解脫。 雖見思昏倒，而本覺理未始不存。 惑業全是性德緣了佛性，豈可更壞理佛？ 刀不自傷故。 二、「斯」下，對四事辯理。 「世間常住」者，即十法界三十世間，一一皆住真如法位，法位常故，世相亦常。 然世本代謝而言常者，以一切法即真實性，性不改故，故名為常。 若謂遷流不得言常，斯謂情見。 良以生法即性故常，住異滅法即性故常。 即性之常，非常無常，不可思議，言偏意圓，故可得云一生一滅無非中道，唯生唯住、唯異唯滅。 法華迹門顯所證云「世間相常住，於道場知已」； 本門乃云「如來如實知見三界之相，非如非異」。 故知世間即是三界常住，豈乖非如非異？ 本迹雖殊，不思議一也。 此理祕妙，佛能明見故，故云「灼然」。 今我智者成祕妙觀，雖是肉眼而名佛眼，能見祕藏亦云灼然。 故《妙樂》云「顯露彰灼稱為真祕，真祕之理即世相常，世相常故眾生即佛，此理妙故。 」有佛教化不益一毫，空過無佛不損一毫，五即得之何足為高，理即失之未始暫下，對此四事示理佛也。 二、「如斯」下，名字即。 此至究竟皆修德也，須論損益及以高下。 言名字即佛者，修德之始，聞前理性能詮名也。 然有收簡，收則耳歷法音，不間明昧，異全不聞，俱在此位； 簡則未得圓聞，齊別內凡，尚屬理即，以七方便未解妙名，豈知即佛？ 此自分二：初、帶喻示名字，二：初、不聞之失。 理雖是佛，全體在迷，佛出不聞、經名絕聽，此乃却指但理之失也。 二、「若佛」下，聞名之得，六即辯佛。 故今名字唯約三寶及十號也。 無明長夜佛出令曉，闡本智日乃識三寶照世光明。 生死巨關無佛長鎖，佛能於此開甘露門，令知十號是常住味。 此光此味，乃從眾生心性流出，還使眾生解此光味即本性佛。 「因說」等者，却指貧女舍寶喻也。 初既不知家有寶藏，唯受貧苦。 因示得知，寶雖未掘，預生適悅。 此等法喻，皆示於名有識知義，能知所知即名字佛。 二、「故須」下，引人明即佛。 梵云須達多，此云善施，亦曰給孤獨。 《涅槃》二十七云「舍衛有長者，名須達多。 為兒娉婦，詣王舍城，宿珊壇那舍。 見彼長者中夜而起，莊嚴舍宅。 乃問：當請摩伽陀王耶？ 答云：請佛。 須達初聞，身毛皆竪。 > “the Tathāgata of Great Wisdom, through skillful expedients, lights the lamp of wisdom, causing all the bodhisattvas to see nirvāṇa.” The present text merely cites the dark well possessing treasure to prove the identical in principle, and does not take up passages such as “a person also knows it is there”; all the similes are like this. One must understand that the principle of the similes combines the Separate and the Perfect. If one says that the three obstacles definitely conceal the Buddha-nature, and that it is revealed only when the obstacles are broken, this still belongs to the Separate. If the obstacles are formed entirely of the nature, and the obstacles are themselves the Buddha-nature, and the obstacles are dissipated through inconceivable virtue, then all the similes are Perfect, and only then are they the similes for the identical in principle of the present text. Therefore, the similes of the tathāgatagarbha in the \*Mohe zhiguan\* reveal the Separate, while the present text reveals the Perfect. Next, Vimalakīrti’s “all are Suchness” still borders on the Common \[Teaching\] in phrasing; here it must be understood in the Perfect \[manner\]. Next, in the lower scroll of the \*Ratnakāraṇḍa-sūtra\*, the Bodhisattva Pradānaśūra speaks a verse to the Buddha: “One’s own realm, the dharmadhātu, and the realm of sentient beings are equal.” One’s own realm is the mental phenomena; the dharmadhātu is the Buddha-phenomena, because the Buddha takes the dharmadhātu as body; facing the realm of sentient beings, these make the three dharmas. Mind and sentient beings are in cause; the Buddha-phenomena are in fruit; the three are without distinction. Hence it says, “A single realm is without separate realms.” Second, from “This is” onward explains the Buddha in terms of original awakening. Although the previously cited sūtras say they are identical with Buddha, they have not yet specifically shown the marks of awakening and comprehension, and have only pointed out that the essence of the three obstacles is entirely the principle; now this principle is shown. Right here it illuminates, which is called “original awakening,” and the meaning of “Buddha” is established. This itself is divided into two: first, directly showing it. Saying “This is” refers to the sentient beings being identical with Buddha in the \*Mahāparinirvāṇa-sūtra\* above. The precious things in the various similes, Vimalakīrti’s “all are Suchness,” and the \*Ratnakāraṇḍa-sūtra\*’s “dharmadhātu”—all of these are the original nature's perfect wisdom. If the three prajñās were not subtly and fusionally identical, wisdom could not be called “perfect.” Knowing that all dharmas each contain and receive all dharmas, the whole dharma is wisdom and the whole wisdom is the dharma; relative opposites are severed: this is called perfectly awakening to all dharmas. “All dharmas” are the environment and self of sentient beings and Buddhas; these times and places across the three times and ten directions are entirely wisdom—how could there be a single place, a single object, or a single dust-mote whose essence is not clear and luminous? Yet this luminosity is not something the mind, intellect, or consciousness can reach. Therefore, regarding the meaning of original awakening, the \*Awakening of Faith\* says: “The essence of mind is free from thought, with nowhere it does not pervade, equaling the realm of space, inherently clear and luminous.” Since it is free from thought, how could one seek it with sentimental consciousness? It is what is called inconceivable wisdom-illumination and so forth. Do not mistake the defiled mind of the six destinies or the realized wisdom of the three vehicles for the marks of clarity and luminosity of original awakening; only the awakening of wondrous awakening is the Buddha of principle. “Full cultivation resides in the nature”—does it not refer to this? Second, from “Although the five” onward wards off deluded feelings. Those holding to deluded attachments say: “Since there are all the karmic bonds and the darkness of ignorance and delusion, how can one say sentient beings are identical with Buddha?” Hence, it wards this off, saying: although karma reaches the Avīci \[Hell\], right in their very essence they are the three liberations. Although \[the delusions of\] views and thoughts are dark and inverted, the principle of original awakening has never ceased to exist. Delusion and karma are entirely the conditions and causes of the Buddha-nature as inherent virtue; how could they destroy the Buddha of principle? Because a blade does not cut itself. Second, from “This” onward discriminates principle in contrast with four matters. “The worldly realm is eternally abiding” means that the thirty worldly realms of the ten dharmadhātus each abide in the dharma-position of Suchness; because the dharma-position is eternal, the worldly marks are also eternal. Now, although the world is originally alternation and decay, speaking of it as “eternal” is because all dharmas are the true nature itself; because the nature does not alter, it is named “eternal.” If one says that flux cannot be called eternal, this is a deluded view. Truly, because arising dharmas are identical with the nature, they are eternal; abiding, changing, and ceasing dharmas are identical with the nature, and thus are eternal. The eternity of being identical with the nature is neither eternal nor impermanent; it is inconceivable. The words are biased, but the intent is perfect. Therefore, one can say that a single arising and a single ceasing are nothing other than the Middle Way, being exclusively arising, exclusively abiding, exclusively changing, and exclusively ceasing. The \*Lotus Sūtra\*’s trace gate, in revealing what was realized, says: “The worldly marks are eternally abiding, having known this at the place of the Way”; the origin gate then says: “The Tathāgata truly sees and knows the marks of the triple world as neither such nor different.” Thus we know that the worldly realm is the eternal abiding of the triple world; how could it run contrary to “neither such nor different”? Although the origin and the trace are distinct, the inconceivable is one. Because this principle is secret and wondrous, and the Buddha is able to clearly see it, it is said to be “luminous.” Now our Zhizhe accomplished the secret, wondrous contemplation; although his are fleshy eyes, they are named the Buddha-eye, and being able to see the secret treasury is also called “luminous.” Therefore \*Miaole\* says: “Being unveiled and brightly manifested is called the true secret; the principle of the true secret is the eternity of worldly marks; because worldly marks are eternal, sentient beings are identical with Buddha, because this principle is wondrous.” Having a Buddha’s teaching and conversion does not add a single hair; passing in vain without a Buddha does not subtract a single hair; obtaining it in the five identities is hardly worthy of being exalted; losing it in the identity in principle has never for a moment been lowered. In contrast to these four matters, the Buddha of principle is shown. Second, from “Like this” onward is the identity in verbal expression. From this up to the ultimate are all cultivated virtues, and must be discussed in terms of loss, gain, high, and low. Saying “identical with Buddha in verbal expression” is the beginning of cultivated virtue: hearing the names capable of expressing the aforementioned principle and nature. Yet there are inclusion and exclusion: under inclusion, when the Dharma sound passes through the ears, regardless of whether one is clear or dull, as long as it differs from not hearing at all, all are in this position; under exclusion, if one has not attained the Perfect hearing, even up to the internal ordinary ranks of the Separate \[Teaching\], one still belongs to the identical in principle, because with the seven expedients one has not understood the wondrous name, so how could one know that one is identical with Buddha? This itself is divided into two: first, showing the verbal expression along with a simile, in two: first, the loss of not hearing. Although the principle is Buddha, its entire essence is in delusion; when a Buddha appears, one does not hear, and the names of the sūtras are never heard: this then points back to the loss of mere principle. Second, from “If a Buddha” onward is the gain of hearing the name, discriminating the Buddha through the six identities. Therefore, verbal expression here is exclusively about the Three Jewels and the ten epithets. In the long night of ignorance, a Buddha appears to bring dawn; expounding the sun of inherent wisdom, one comes to recognize the light of the Three Jewels illuminating the world. At the great gate of birth and death, without a Buddha, it is locked forever; the Buddha is able to open the gate of nectar here, causing one to know that the ten epithets are the flavor of eternal abiding. This light and this flavor flow forth from the mental nature of sentient beings, and again cause sentient beings to understand that this light and flavor are the Buddha of original nature. “Because of explaining,” etc., points back to the simile of the poor woman's house possessing treasure. At first, not knowing there was a treasure trove in her house, she only suffered poverty and distress. When it was pointed out to her, she came to know of it; although the treasure was not yet dug up, joy arose beforehand. These doctrines and similes all show that in the name there is the meaning of knowing and discerning; the capable knower and the known are the Buddha in verbal expression. Second, from “Therefore, Sudatta” onward cites a person to clarify being identical with Buddha. In Sanskrit it is Sudatta, which is translated here as Good Giver, also called Anāthapiṇḍada. Chapter twenty-seven of the \*Mahāparinirvāṇa-sūtra\* says: “In Śrāvastī there was an elder named Sudatta. To find a wife for his son, he went to Rājagṛha and lodged in the house of Śaṇḍhāna. He saw that elder rise at midnight and adorn his house. He then asked: ‘Will you be inviting the King of Magadha?’ He answered: ‘I will be inviting the Buddha.’ When Sudatta first heard this, the hairs on his body all stood on end. > — English (machine translation) (machine translation) - [Previous: 1.6.3](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.3) - [Next: 1.6.5](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.5) - [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.1.6.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1751.1.6.4](https://indike.org/pramana/in.bauddha.taisho.1751.1.6.4) · Pramāṇa