[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) › 9.28 # 維摩經略疏 9.28 維摩經略疏 9.28 - **Language:** Classical Chinese ### [9.28](https://indike.org/pramana/in.bauddha.taisho.1778.9.28) 「文殊師利」下，二、文殊答。即是以非種為種。何者？上淨名以非道為道，恐時眾未解，故問種義。今文殊答以非種為種，理趣快同，顯成向說之玄旨也。言如來種者，《大論》云「如法相解、如法相說，名如來種。」若如十二因緣三道法相解者，即是如來種。何者？離三道之外更無如來種。三種種者，一正因即苦道、二了因即煩惱道、三緣因即業道，前文具明。言「如來」者，如此因緣三道法相，而解而說，故名如來。今文殊答，還依如來所解而說，故說三種非種為如來種，以成淨名所答三種非道為佛道也。言如來種者，種既有三，如來亦三：一法佛如來、二報佛如來、三應佛如來。如《法華》明皆是一相一種，即正因種。如《智論》明諸智慧門為種，即了因種。又《法華》明彈指散華佛種從緣起，即緣因種。種以能生為義，亦種類義，亦種性義。能生義者，若不能生不名為種。以此三種能生三佛，從微至著終于大果，即能生義。種類義者，若此三種非佛種類，此外更無同類之法。種性義者，性名無改。此之三法從初至後不斷不滅，必致三佛三德之果，故名不改。今約眾生明種，不出此三。由煩惱潤業受身有苦，三無前後亦非一時，不縱不橫。若附性明義，以真性為正因種、智慧為了因種、萬善為緣因種。此多約斷惑得解、離生死得涅槃、除惡有善，此約思議明種，非今經意。若除惑得解則無了因種，如此火從薪起、薪盡火滅，故二乘斷結盡，便無佛慧之因，故不能成一切種智，失了因種。若除惡有善，惡盡則不能生善，豈有緣因種？故二乘無惡，失緣因種。若離生死入無餘滅不受生者，豈有正因種？故《大經》云「或有佛性，闡提人有、善根人無。」闡提具有煩惱諸惡受生死身，即是以惡為緣因性。善人無此惡中之性，故云無也。善人有者，已有善法緣因也。闡提無此，故云無也。二人俱有者，有正因性。二人俱無者，無了因性。若約識為義，六識是緣因種，善惡並是六識所起，離六識外則無惡無善，無緣因種。七識是了因種，惑之與解皆是七識，離七識外則無惑無解。八識是正因種，無八識則無生死涅槃。真諦云：有第九識是真識，八識猶是虛妄生死種子所依。若地論師用七識斷、六識智障滅，八識真修方顯。此須《中論》四句撿破。今經明不思議種，以非種為種，故以身等煩惱不善皆如來種。如蜂作蜜，雖採眾華，不以便利蜜終不成，故知便利皆是蜜種。今不思議亦爾，非但法性智慧善法是三佛如來種，只此三道是三如來蜜種，對之可知。若菩薩研修此三種理，分得相應名習種性，此心增長名性種性，虛通無滯名道種性，深見分明名聖種性，三種等修名等覺性，三至妙極名妙覺性。此三種性，非前非後亦非一時，不縱不橫如世伊字、首羅三目。就文殊答，文有六段明如來種：一略約苦道、二廣約煩惱道、三重廣約苦道、四重略約煩惱道、五約業道、六約煩惱總結。今就前五文，三義分別：初有身、六入、七識處，此三是正因如來種。次無明有愛、三毒、四倒、五蓋、八邪、九惱，此六是了因如來種。後十不善是惡業，即緣因如來種。若就通論，一一皆是三佛如來種。然眾生受身雖以業為因，若無煩惱則不得生。三種亦爾，雖有正因，若無了因、導緣因助顯，正性三佛不得生長。由慧達煩惱以導緣因，三因成就，法身顯現。故文殊云「煩惱泥中有佛法耳」。「有身為種」者，身即五陰，陰即法性。法性色、法性受想行識，即正因種也。又身為種者，能生福慧，故說為種。若斷五陰，即斷佛種，此即非種為種。菩薩以無所受而受此身，若未成就自行化他一切佛法，終不滅身而取證也，即是從空入假明不思議種義。何者？迷身則有六道生死種，解身則有四聖人種，故有十法界種也。若滅身者，無一切種。菩薩如是觀身，見一切種即如來種。如人眼翳苦病失明，若諸拙師針灸藥塗雖得痛止，而眼根毀壞永不見色，無如來種。若人患眼，不壞眼根，若遇幻師禁呪痛愈，眼根清淨。此喻凡夫雖具煩惱，猶有反復，種義不壞，是故身為如來種也。 > From "Mañjuśrī" downward, second, Mañjuśrī answers. This takes the non-lineage as the lineage. Why? Above, Vimalakīrti took the non-path as the Path; fearing that the assembly at the time did not understand, he therefore asked about the meaning of the lineage. Now Mañjuśrī answers by taking the non-lineage as the lineage; the thrust of the principle readily accords, making evident and completing the profound purport previously explained. Regarding "the lineage of the Tathāgata," the Dàzhìdù lùn states: "Understanding according to the true characteristic of dharmas and speaking according to the true characteristic of dharmas is called the lineage of the Tathāgata." If one understands according to the true characteristic of dharmas of the three paths of the twelve links of conditioned arising, this is precisely the lineage of the Tathāgata. Why? Apart from the three paths, there is no other lineage of the Tathāgata. There are three kinds of lineage: first, the direct cause, which is the path of suffering; second, the revealing cause, which is the path of afflictions; third, the conditioning cause, which is the path of karma, as fully explained in the preceding text. As for "Tathāgata," one understands and speaks according to the true characteristic of dharmas of these three paths of causes and conditions; hence the name Tathāgata. Now Mañjuśrī answers, again relying on what the Tathāgata understands and speaks; hence he speaks of the three kinds of non-lineage as the lineage of the Tathāgata, in order to complete Vimalakīrti's answer that the three kinds of non-path are the Buddha Path. Regarding "the lineage of the Tathāgata," since lineages are threefold, Tathāgatas are also threefold: first, the Dharma-Buddha Tathāgata; second, the Retribution-Buddha Tathāgata; third, the Response-Buddha Tathāgata. As the Lotus Sūtra explains, all are of a single characteristic and a single lineage—this is the direct-cause lineage. As the Dàzhìdù lùn explains, the various gates of wisdom are the lineage—this is the revealing-cause lineage. Furthermore, as the Lotus Sūtra explains, snapping the fingers and scattering flowers, the buddha-seed arises from conditions—this is the conditioning-cause lineage. "Lineage" has the meaning of being able to produce, the meaning of category, and the meaning of innate nature. As for the meaning of being able to produce: if it cannot produce, it is not called a lineage. Because these three kinds can produce the three Buddhas, going from subtle to prominent and ultimately reaching the great fruit, this is the meaning of being able to produce. As for the meaning of category: if these three kinds are not of the category of the Buddha, outside of them there are no dharmas of the same category. As for the meaning of innate nature: nature means unchangeable. These three dharmas, from beginning to end, are never cut off and never extinguished, and definitely bring about the fruits of the three Buddhas and three virtues; hence they are called unchangeable. Now explaining lineage with respect to sentient beings, it does not go beyond these three: due to afflictions moistening karma, they receive bodies and experience suffering; these three have no before or after, nor are they simultaneous, being neither vertical nor horizontal. If one explains the meaning in connection with nature: the true nature is the direct-cause lineage, wisdom is the revealing-cause lineage, and the myriad goods are the conditioning-cause lineage. This is mostly explained in terms of severing delusion to attain understanding, leaving birth-and-death to attain nirvāṇa, and eliminating evil to have good; this explains lineage in terms of the conceivable, which is not the intent of the present sūtra. If one eliminates delusion to attain understanding, then there is no revealing-cause lineage—just as fire arises from firewood, and when the firewood is exhausted, the fire is extinguished. Therefore, when the two vehicles cut off fetters completely, they have no cause of buddha-wisdom; hence they cannot accomplish the knowledge of all aspects and lose the revealing-cause lineage. If one eliminates evil to have good, when evil is exhausted it cannot produce good; how could there be a conditioning-cause lineage? Therefore, the two vehicles lack evil and lose the conditioning-cause lineage. If one leaves birth-and-death to enter the remainderless extinction and does not receive birth, how could there be a direct-cause lineage? Hence the Mahāparinirvāṇa Sūtra states: "There is a buddha-nature that icchantikas possess and people with roots of good lack." Icchantikas fully possess afflictions and various evils and receive bodies of birth-and-death; this is taking evil as the conditioning-cause nature. Good people lack this nature within evil, so it is said they lack it. That good people possess it means they already have the conditioning cause of good dharmas; icchantikas lack this, so it is said they lack it. That both people possess it means they possess the direct-cause nature. That both people lack it means they lack the revealing-cause nature. If explained in terms of consciousness: the six consciousnesses are the conditioning-cause lineage, for both good and evil are initiated by the six consciousnesses; apart from the six consciousnesses, there is neither evil nor good, and no conditioning-cause lineage. The seventh consciousness is the revealing-cause lineage, for delusion and understanding are both the seventh consciousness; apart from the seventh consciousness, there is neither delusion nor understanding. The eighth consciousness is the direct-cause lineage; without the eighth consciousness, there is neither birth-and-death nor nirvāṇa. Paramārtha said: there is a ninth consciousness which is the true consciousness, whereas the eighth consciousness is still that upon which the seeds of false birth-and-death rely. If according to the Dilun masters, by using the seventh consciousness to sever, the cognitive obstacles of the six consciousnesses are extinguished, and only then is the true cultivation of the eighth consciousness revealed. This must be examined and refuted using the four propositions of the Madhyamakaśāstra. The present sūtra elucidates the inconceivable lineage, taking the non-lineage as the lineage; therefore, the body, afflictions, and unwholesomeness are all the lineage of the Tathāgata. Just as when a bee makes honey, although it gathers from many flowers, without feces and urine the honey would ultimately not be made; thus we know that feces and urine are all honey-seeds. The inconceivable now is also like this: not only are dharma-nature, wisdom, and good dharmas the lineage of the three Buddha-Tathāgatas, but these three paths themselves are the honey-seeds of the three Tathāgatas—matching them, this can be understood. If a bodhisattva cultivates and investigates these three kinds of principles and partially attains accord, it is called the lineage of practice; when this mind increases, it is called the lineage of nature; when it is fluid and unobstructed, it is called the lineage of the path; when one sees deeply and distinctly, it is called the lineage of the sage; when the three kinds are cultivated equally, it is called the nature of equal awakening; when the three reach the marvelous peak, it is called the nature of wondrous awakening. These three natures are neither before nor after, nor are they simultaneous, neither vertical nor horizontal, like the worldly letter 'i' or the three eyes of Maheśvara. Regarding Mañjuśrī's answer, the text has six sections explaining the lineage of the Tathāgata: first, briefly in terms of the path of suffering; second, extensively in terms of the path of afflictions; third, extensively again in terms of the path of suffering; fourth, briefly again in terms of the path of afflictions; fifth, in terms of the path of karma; sixth, concluding generally in terms of afflictions. Now regarding the first five passages, they are distinguished by three meanings: first, possessing a body, the six sense-entrances, and the seven abodes of consciousness—these three are the direct-cause lineage of the Tathāgata. Next, ignorance and craving for existence, the three poisons, the four inversions, the five hindrances, the eightfold wrong path, and the nine afflictions—these six are the revealing-cause lineage of the Tathāgata. Finally, the ten unwholesome actions are evil karma, which is the conditioning-cause lineage of the Tathāgata. If discussed generally, each and every one is the lineage of the three Buddha-Tathāgatas. However, although sentient beings receiving bodies take karma as the cause, if they lacked afflictions they could not be born. The three lineages are also like this: although there is a direct cause, without the revealing cause and the guidance of the conditioning cause to assist in revealing it, the three Buddhas of the direct nature cannot grow. Because wisdom penetrates afflictions to guide the conditioning cause, the three causes are accomplished and the dharmakāya is manifested. Therefore Mañjuśrī said: "Only in the mud of afflictions are there Buddha-Dharmas." As for "possessing a body is the lineage": the body is the five aggregates, and the aggregates are dharma-nature. Dharma-nature form, dharma-nature sensation, perception, formations, and consciousness are precisely the direct-cause lineage. Furthermore, that the body is the lineage means it can produce merit and wisdom; hence it is called the lineage. If one severs the five aggregates, one severs the buddha-seed; this is taking the non-lineage as the lineage. The bodhisattva receives this body through non-reception; if one has not yet accomplished all Buddha-Dharmas of self-benefit and converting others, one ultimately does not extinguish the body to realize realization; this is explaining the meaning of the inconceivable lineage by entering provisionality from emptiness. Why? Delusion regarding the body yields the seeds of birth-and-death in the six destinies; understanding the body yields the seeds of the four sages; hence there are seeds of the ten dharma-realms. If one extinguishes the body, there are no lineages whatsoever. The bodhisattva contemplates the body in this way, seeing all lineages as the lineage of the Tathāgata. Like a person suffering from an eye film and blindness: if clumsy physicians apply acupuncture, moxibustion, and medicinal ointments, although the pain stops, the eye organ is destroyed and never sees form again—lacking the lineage of the Tathāgata. If a person suffers an eye ailment without destroying the eye organ, and meets an illusionist whose incantations cure the pain, the eye organ becomes pure. This is an analogy for ordinary beings: although they are fully endowed with afflictions, there is still the potential for return, and the meaning of the lineage is not destroyed; therefore, the body is the lineage of the Tathāgata. > — English (machine translation) (machine translation) - [Previous: 9.27](https://indike.org/pramana/in.bauddha.taisho.1778.9.27) - [Next: 9.29](https://indike.org/pramana/in.bauddha.taisho.1778.9.29) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1778.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.9.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.9.28](https://indike.org/pramana/in.bauddha.taisho.1778.9.28) · Pramāṇa