[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 5.150 # 維摩經略疏 5.150 維摩經略疏 5.150 - **Language:** Classical Chinese ### [5.150](https://indike.org/pramana/in.bauddha.taisho.1778.5.150) 衍中三教悉斷結入位，有無生記，前三非真，後見無生是真受記。何者？三未見理，未得自在，自利利人未得成立。若見無生，雖處生死縱任自在自利利他，其功不退，故此三記是真受記。三教菩薩心祈此記，故呵彌勒，寄破此三。文為二：一約無生理破、二約無生行破。初文者，三教無生不同，通教止詮偏真無生，別圓詮中。二無生理，《玄義》具明。但三教記位一往是同，而義有殊，不可混濫。三教四種記位者，三教未發心記，雖是具縛，而有當教大乘根性。或是二乘方便，雖未發心而與記也。三教假名菩薩外凡伏忍多為密記，或現前記也。三教內凡菩薩，皆得現前記也。此三種記，皆非決定。通教若入八人見地，無生記也。《大品》云「須陀洹若智若斷，是菩薩無生法忍。」即見偏真無生記位。何者？見諦所斷八十八盡入無漏道流，即是見地，名歡喜地。若進觀無生，斷思惟惑，修深禪定遊戲神通，自行化他成就眾生淨佛國土。若眾生三乘根熟，即八相成道，故佛於通教大乘為授菩提記也。二別教初歡喜地即是見真無生受記。所以然者，登地發真初見正道，即見圓真無生之理，即斷界外一品無明、別見惑盡，此之智斷是無生記位。若授應佛八相之記，一往似同通教，但以迹表本，記得常住佛果為異。今類通教，明須陀洹見偏真理斷界內見，若智若斷名菩薩無生。今別教見圓真斷界內外見，若智若斷名別教無生。是則心心寂滅自然流入薩婆若海，法身自行應身化他必成常住佛果，是故登地得真無生佛為授記，是決定記。三圓教無生記者，初發心住受記，即是圓真無生受記。何者？初發心住即別教歡喜地齊，但教門明斷惑，如剝䓗切䓗之異。諸師不得此意，多疑此語。尋諸經論多有此義，得意用之，《玄義》具說。是則初發心住，若智若斷是圓教菩薩無生法忍，即是圓教無生記也。但稟三教未得無生，內心悕望謬搆攀緣求者皆失。圓雖不錯，憶想心起，如動水渾珠。為此等過，故寄呵彌勒。所以寄呵者，彌勒位居三教補處，將窮三教無生之源。諸求三教初心雖知此位，各未得入。若彈呵彌勒三教補處菩提記者，即是大士約三教之理難覈。彌勒尚無受記，諸新學三教菩薩心祈無生望得真記者，豈不覺悟各息悕望。若通別菩薩息無生求，即可轉入圓無生記位。若圓菩薩知無生位無受記者，亦不起心求無生記，則心水澄清珠相自現。復次通教住見地，彌勒後心被彈，則內心破折，乃轉入圓無生記位。別教初地同圓初住，不預所彈。若三十心見彌勒，約理被彈。此心若捨，可轉入圓初住受記。若圓教初發心及五品弟子起心悕望入真無生受記之位，心水動濁，不能得入六根清淨。今聞大士呵彌勒，無生將窮尚約理被彈無受記義，況復初心五品而望無生？即憶想心滅。若清淨心常一，即發相似入十信位。若得意根清淨，如《法華》云「雖未得無漏智慧，而其意根清淨如此。是則十方無數佛百福莊嚴相，為眾生說法悉聞能受持。」既無忘謬，豈有憶想悕求麁障起也。十信尚爾，況發心住。而須彈彌勒者，有所寄意。 > In the Mahāyāna, across the three teachings, all sever the knots \[of affliction\] and enter the ranks, having the prophecy of unproducedness. The previous three \[types of prophecy\] are not genuine; the latter, witnessing unproducedness, is the genuine reception of prophecy. Why? In the \[first\] three, one has not yet seen the principle and has not attained mastery; benefiting oneself and benefiting others are not yet established. If one witnesses unproducedness, even though dwelling in birth-and-death, one acts with total mastery to benefit oneself and benefit others, and one's achievements do not regress; therefore, this prophecy \[of unproducedness in the\] three teachings is the genuine reception of prophecy. Bodhisattvas of the three teachings earnestly pray in their hearts for this prophecy, and so by rebuking Maitreya, \[Vimalakīrti\] indirectly refutes these three. The text has two parts: first, refuting on the basis of the principle of unproducedness; second, refuting on the basis of the practice of unproducedness. As for the first text, unproducedness in the three teachings is not the same: the Shared Teaching only explains the unproducedness of biased truth, while the Distinct and Perfect Teachings explain the Middle \[Way\]. These two principles of unproducedness are fully explained in the Profound Meaning. However, though the ranks of prophecy across the three teachings are superficially the same, their meanings differ and must not be confounded. Regarding the ranks for the four types of prophecy in the three teachings: as for prophecy before giving rise to the aspiration \[for awakening\] in the three teachings, although one is completely bound, one possesses the Mahāyāna capacity of that particular teaching; or it is an expedient of the two vehicles, so although one has not yet given rise to the aspiration, prophecy is granted. For external-ordinary bodhisattvas of nominal identity and forbearance of subduing \[afflictions\] in the three teachings, prophecy is mostly given secretly, or given manifest in person. Bodhisattvas of internal-ordinary rank in the three teachings all receive prophecy manifest in person. These three kinds of prophecy are none of them definitive. In the Shared Teaching, if one enters the eight persons or the ground of seeing, it is the prophecy of unproducedness. The Dàpǐn says: 'Whether the srotāpanna's wisdom or severance, this is the bodhisattva's forbearance of the unproduced nature of dharmas.' This is the rank of prophecy of seeing the unproducedness of biased truth. Why? When the eighty-eight \[afflictions\] severed by seeing the truth are exhausted and one enters the flow of the undefiled path, this is the ground of seeing, named the joyful ground. If one advances to contemplate unproducedness, severs the delusions of cultivation, cultivates deep dhyāna-meditation, sports with supernormal powers, personally acts to transform others, perfects sentient beings, and purifies the buddha-lands, and when the capacities of the three vehicles of sentient beings are mature, one accomplishes awakening through the eight phases. Therefore, the Buddha bestows the prophecy of bodhi for the Mahāyāna of the Shared Teaching. Second, in the Distinct Teaching, the initial joyful ground is precisely the reception of prophecy upon seeing genuine unproducedness. Why so? When ascending the ground and realizing the genuine, one initially sees the correct path, precisely seeing the principle of the unproducedness of the perfect truth, and severs one grade of ignorance beyond the realms, exhausting the distinct delusions of view; this wisdom and severance is the rank of prophecy of unproducedness. If prophecy of the eight phases of a response buddha is bestowed, it superficially resembles the Shared Teaching; however, because the trace reveals the root and one receives the prophecy of the permanently abiding buddha-fruit, they differ. Now comparing it to the Shared Teaching: it explains that when a srotāpanna sees the principle of biased truth and severs views within the realms, 'whether wisdom or severance, it is called the bodhisattva's unproducedness.' Now, the Distinct Teaching sees the perfect truth and severs views both within and beyond the realms; whether wisdom or severance, it is called the unproducedness of the Distinct Teaching. Thus, thought-moment by thought-moment, extinguishment naturally flows into the ocean of sarvajñā (all-knowledge), the dharmakāya acts for oneself and the response body transforms others, and one will certainly accomplish the permanently abiding buddha-fruit. Therefore, upon ascending the ground, one attains genuine unproducedness, and the Buddha bestows prophecy upon them; this is a definitive prophecy. Third, as for the prophecy of unproducedness in the Perfect Teaching: receiving prophecy at the initial dwelling of giving rise to the mind of awakening is precisely the reception of prophecy of the unproducedness of the perfect truth. Why? The initial dwelling of giving rise to the aspiration matches the joyful ground of the Distinct Teaching; it is only in the doctrines' explanation of severing delusions that there is the difference, like peeling an onion versus slicing an onion. Various masters failed to grasp this intention and harbored many doubts about these words. If one searches the various sūtras and treatises, this meaning frequently occurs; grasping the intention and applying it, it is fully stated in the Profound Meaning. Thus, at the initial dwelling of giving rise to the mind of awakening, whether wisdom or severance, it is the Perfect Teaching bodhisattva's forbearance of the unproduced nature of dharmas, which is precisely the Perfect Teaching's prophecy of unproducedness. But if one adheres to the three teachings without yet attaining unproducedness, and inwardly harbors yearning, falsely constructing conceptual grasping and seeking it, all fail. Although the Perfect \[Teaching\] is not mistaken, when conceptual thinking arises, it is like churning water muddling a jewel. Because of such faults, \[Vimalakīrti\] indirectly rebukes Maitreya. Why does he indirectly rebuke him? Maitreya's rank is that of one bound to succession across the three teachings, approaching the exhaustion of the source of unproducedness in the three teachings. The beginners seeking within the three teachings, though aware of this rank, have not yet been able to enter it. If he rebukes Maitreya's prophecy of bodhi as one bound to succession across the three teachings, this is the Great Being interrogating and scrutinizing \[him\] on the basis of the principle of the three teachings. If even Maitreya has no reception of prophecy, how could newly practicing bodhisattvas of the three teachings, whose minds pray for unproducedness hoping to obtain genuine prophecy, fail to awaken and each put an end to their yearning? If bodhisattvas of the Shared and Distinct \[Teachings\] put an end to seeking unproducedness, they can transition into the Perfect Teaching's rank of prophecy of unproducedness. If bodhisattvas of the Perfect Teaching know that in the rank of unproducedness there is no reception of prophecy, and also do not give rise to the thought of seeking prophecy of unproducedness, the water of the mind will become clear and still, and the appearance of the jewel will naturally manifest. Furthermore, when the Shared Teaching dwells at the ground of seeing and Maitreya's final-mind stage is rebuked, their inner mind is broken and subdued, and they transition into the Perfect Teaching's rank of prophecy of unproducedness. The initial ground of the Distinct Teaching is identical to the initial dwelling of the Perfect Teaching and is not included in what is rebuked. If one at the thirty mental ranks sees Maitreya being rebuked on the basis of principle, and if this mind is abandoned, one can transition into receiving prophecy at the initial dwelling of the Perfect Teaching. If a disciple of the initial aspiration or the five ranks of the Perfect Teaching gives rise to yearning in the mind to enter the rank of receiving genuine prophecy of unproducedness, the water of the mind is disturbed and turbid, and they cannot enter the purification of the six sense faculties. Now, hearing the Great Being rebuke Maitreya—that even when approaching the exhaustion of unproducedness, he is still rebuked on the basis of principle as having no meaning of receiving prophecy—how much less could those of initial mind or the five ranks hope for unproducedness? Thereupon, the mind of conceptualization ceases. If the pure mind is constantly unified, then conforming \[wisdom\] arises and one enters the rank of the ten faiths. If one attains purification of the mental faculty, as the Lotus Sūtra says: 'Although one has not yet attained undefiled wisdom, one's mental faculty is pure like this; this is the appearance adorned with a hundred merits of the countless buddhas of the ten directions, and expounding the Dharma for sentient beings, one hears and can uphold it all.' Since there is neither forgetfulness nor error, how could coarse hindrances of conceptual thinking and yearning arise? If this is true even for the ten faiths, how much more so for the dwelling of giving rise to the aspiration! The necessity of rebuking Maitreya has an intended indirect meaning. > — English (machine translation) (machine translation) - [Previous: 5.149](https://indike.org/pramana/in.bauddha.taisho.1778.5.149) - [Next: 5.151](https://indike.org/pramana/in.bauddha.taisho.1778.5.151) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1778.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.5.150) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.5.150](https://indike.org/pramana/in.bauddha.taisho.1778.5.150) · Pramāṇa