[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) › [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779) › 10.55 # 維摩經略疏垂裕記 10.55 維摩經略疏垂裕記 10.55 - **Language:** Classical Chinese ### [10.55](https://indike.org/pramana/in.bauddha.taisho.1779.10.55) 二、觀解。「稽首智度無子佛」者，《大論》文初歸敬偈也。而古論三本不同，或作「等」字、或作「㝵」字、或作「子」字，以字體易相濫故。又作子字，說者或謂是種子之子，或謂是子息之子。既各有義，故古來人師莫敢定執，而總作四義釋之。故《古論音義》云「一者無等，一切眾生無與佛等。二云無礙，佛是法王於法自在。三云無子，復有二義：一者就理，佛能體悟無生真理，名為無子；二者就事，如來生死種子已盡，故名無子。四者無子亦二義：一者般若名佛母，母有七子，謂佛、菩薩，及辟支、四果。即此七中，佛最居長，故云無子。二者無明蔽中無有智慧之子。」《釋籤》備引此文，但為寫者改「㝵」作「礙」，故學者多昧。今文引用，於四義中取子息義，但以在因名子。故普賢名真佛子，極果超因故云無子。此與古釋似異。若取七子中長，義亦稍通。 > "Second, contemplative explanation. As for 'I bow my head to the wisdom-perfection, the childless Buddha': this is the verse of taking refuge at the beginning of the text of the Great Commentary (Mahāprajñāpāramitopadeśa). However, three ancient editions of the commentary differ: some have the character deng (equal), some have the character ai (obstruction), and some have the character zi (child / seed), because the graph forms were easily confounded with one another. Furthermore, for the character zi, commentators have said either that it is the zi of 'seed' (bīja), or that it is the zi of 'offspring' (child). Since each has its meaning, masters of old did not dare to hold dogmatically \[to one\], but explained it collectively in terms of four meanings. Thus the Ancient Commentary's Sounds and Meanings says: 'First, without equal: no sentient beings are equal to the Buddha. Second, without obstruction: the Buddha is the Dharma King, sovereign with respect to dharmas. Third, without child / seed, which again has two meanings: first, in terms of principle, the Buddha can realize the true principle of non-arising, hence named "childless"; second, in terms of phenomena, the Tathāgata's seeds of birth-and-death are already exhausted, hence named "seedless". Fourth, without child also has two meanings: first, prajñā is called the mother of Buddhas, and the mother has seven children, namely the Buddha, bodhisattvas, pratyekabuddhas, and the four fruits \[of śrāvakas\]. Among these seven, the Buddha is the eldest, and therefore it is said "without child". Second, amid the covering of fundamental ignorance there is no child of wisdom.' The Shiqian fully cites this passage, but because copyists altered ai (㝵) to ai (礙), scholars have mostly been in the dark. The present text cites it and, among the four meanings, takes the sense of offspring, but only in that being at the causal stage is called 'child'. Thus Samantabhadra is called a true child of the Buddha; the ultimate fruit transcends the cause, hence it is said 'without child'. This seems different from the ancient explanation. If one takes the sense of the eldest among the seven children, the meaning is also somewhat consistent." > — English (machine translation) (machine translation) - [Previous: 10.54](https://indike.org/pramana/in.bauddha.taisho.1779.10.54) - [Next: 10.56](https://indike.org/pramana/in.bauddha.taisho.1779.10.56) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1779.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1779~en-mt.10.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1779.10.55](https://indike.org/pramana/in.bauddha.taisho.1779.10.55) · Pramāṇa