維摩經略疏 10.32

10.32

第四、約三號釋二國者，為二：一正釋三號、二辨義廣難受。一、正釋者，「三藐三佛陀」，名正遍知。若三藏明正遍知，正者對六十二見偏邪得名，觀真不觀俗雖名遍知。若望大乘終名為偏，非究竟正也。知者，窮真遍俗皆悉明了。《釋論》明知，知於數法非數法，若常無常皆知皆遍，知非數法即是真諦，其慧無若干也。遍知數法即是俗諦，深識根機隨緣方便有若干也，約此故名遍知。自覺者覺真，覺他者覺俗。覺俗故即是隨緣方便若干不同，覺真即是性淨無礙之慧無若干也。不思議中正者，觀中道名正，三諦普照名遍，知三諦故名知。但中道之中，非數非非數、非常非無常，深悟此理名無礙慧。雙照二諦俗中差別，知病識藥隨緣方便，垢淨不同調伏眾生，故有若干也。真俗自覺，覺他例前（云云），故名正遍知也。「多陀阿伽度」，名如法相解如法相說。若三藏中明如法相解者，即是契於真如之理。亦稱俗理而知，亦名如法相解。是無礙慧無有若干，應以何法教化、何法調伏、何法入佛慧、何法起根，機感差別而作若干說之。雖復異說，皆實不虛，故言如法相說，故名如來。釋成垢淨之義也。不思議中如是。「佛馱」名覺，亦名知，例如前釋。

Fourth, explaining the two lands based on the three titles has two parts: first, directly explaining the three titles; second, distinguishing that the meaning is broad and difficult to receive. First, directly explaining: *samyak-saṃbuddha* is called the One of Right and Universal Knowledge. If the Tripiṭaka explains right and universal knowledge: 'right' gets its name in contrast to the biased and heterodox sixty-two views; contemplating the ultimate but not contemplating the conventional, although called universal knowledge, when viewed against the Mahāyāna, is in the end called biased and is not ultimate correctness. 'Knowledge' means plumbing the ultimate and pervading the conventional, being completely and clearly comprehended. The *Dàzhìdù lùn* explains knowledge as knowing conditioned phenomena and unconditioned phenomena; whether permanent or impermanent, all are known and all are pervaded. Knowing unconditioned phenomena is precisely the ultimate truth; its wisdom has no manifoldness. Universally knowing conditioned phenomena is precisely the conventional truth; deeply recognizing faculties and dispositions, its expedient means in accordance with conditions are manifold; based on this, it is therefore called universal knowledge. Self-awakening awakens to the ultimate; awakening others awakens to the conventional. Because it awakens to the conventional, it is manifold and distinct through expedient means in accordance with conditions; because it awakens to the ultimate, it is the unimpeded wisdom of pure nature, without manifoldness. 'Right' within the inconceivable refers to contemplating the Middle Way being called right; universally illuminating the three truths is called universal; because it knows the three truths, it is called knowledge. Yet within the Middle Way, it is neither conditioned nor unconditioned, neither permanent nor impermanent; deeply awakening to this principle is called unimpeded wisdom. Simultaneously illuminating the two truths and the distinctions within the conventional, knowing the illness and recognizing the medicine, [using] expedient means in accordance with conditions, defiled and pure being distinct, it tames sentient beings, and therefore there is manifoldness. Self-awakening and awakening others to the ultimate and conventional follow the previous pattern (and so on); hence it is called Right and Universal Knowledge. *Tathāgata* means understanding in accordance with the marks of phenomena and speaking in accordance with the marks of phenomena. If explained within the Tripiṭaka, understanding in accordance with the marks of phenomena is tallying with the principle of true suchness. Also, knowing in conformity with conventional principles is likewise called understanding in accordance with the marks of phenomena. This is unimpeded wisdom without manifoldness; with which Dharma one should teach and transform, with which Dharma one should tame, with which Dharma one enters buddha wisdom, and with which Dharma one arouses roots, according to the distinctions of faculties and responses, one delivers manifold preachings. Although the teachings differ, they are all real and not false; hence it is said to speak in accordance with the marks of phenomena, and thus it is named Tathāgata. This explains and establishes the meaning of defilement and purity. It is likewise within the inconceivable. *Buddha* is called the Awakened One, and is also called the Knowing One; it follows the previous explanation.