[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) › [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781) › 1.22 # 維摩經義疏 1.22 維摩經義疏 1.22 - **Language:** Classical Chinese ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1781.1.22) 已知名題，宜識旨歸，故次明宗致。宗致不同，凡有四說。有人言：此經名不思議解脫，即不思議解脫為宗。如般若教即以般若為宗，涅槃之流萬類皆爾。有人言：此經用二行為宗。言二行者，一成就眾生、二淨佛國土。此經初明淨佛國土，後辨成就眾生，一部始終皆明斯二，故以二行為宗。有人言：此經以因果為宗，但因果有二：一者淨土因果、二法身因果。如〈佛國品〉明淨土因果，如〈方便品〉等辨法身因果。一致始終盛談斯法，故以因果為宗。吉藏謂非無上來諸義，但師資相承，用權實二智為此經宗。如〈法供養品〉天帝白佛：「我雖從佛及文殊師利聞百千經，而未曾聞是不可思議自在神通決定實相經典。」照實相名為實慧、觀神通謂方便慧，故用二慧為此經宗。問：何故但明實相及以神通？答：實相為入道之本、神通化物之宗，不動實相而能現通、雖現神通不乖實相，故動寂不二、權實宛然。斯二既要，用為宗旨。釋僧肇云「統萬行即以權智為主」，權即方便、智謂實智，此既關內舊義，故述而無作。別釋二智。成實論師總收二智，凡有五時：一小乘教，以照四諦之理為實智、鑒事上方法為權智。二大品教，照真諦空為實智、鑒俗諦有為權智。三《淨名經》，以知病識藥為實智、應病授藥為權智。四法華教，照一乘之理為實智、鑒三乘方便為權智。五涅槃教，照常住為實智、鑒無常為權智。吉藏謂五時之說無文傷義，上已呵之。初教二智，略不須辨。尋《般若經》具五二智。《大品》云「般若備說三乘之教及護持菩薩之法」，既云具說三乘，即知亦有小乘二智也。《智度論》釋〈畢定品〉明須菩提聞《法華經》時，明一切眾生並皆作佛。又聞《波若經》說菩薩有退。是故今問是菩薩為畢定、為不畢定？佛答云：初心後心一切菩薩並皆畢定。詳此文意既云畢定，則皆成佛，無攝二乘。此與法華，更無復異，故知亦有三一二智也。〈法尚品〉云「諸佛色身有去來，法身無去來」。照色身有去來，即是無常，名為權智。鑒法身無去來，故是常住，稱為實智。即知《大品》具五種二智，不應言但辨空有二智也。《淨名經》亦具五種二智。如身子答天女，以無所得而得，即是會理之心，名小乘實智；那律天眼事上知見，謂聲聞權智。智度菩薩母、方便以為父，謂空有二智，明不二法門無復聲聞心及菩薩心。尋不二之理，即是一乘實智；開大乘為三乘權智。佛身無為不墮諸數，為常住實智；現處五濁無常名為權智。故知《淨名》亦具五智。《法華》具五者，初嘆小乘人德，即三藏二智。〈安樂行品〉明菩薩觀一切法空，又知因緣有，即空有二智。〈壽量品〉依《法華論》具明法報化三身，即是常無常二智。《涅槃》具五，不俟明之。則諸經皆是五二智，不如成實論師之所判也。問：若眾經皆具五二智，乃為一教，何名多部？答：眾經雖皆具五，不無傍正。《大品》正明空有，餘義為傍。《淨名》動靜為端，餘皆汎說。《法華》照三一為主。《涅槃》以常無常為宗，傍論餘義。故諸教為異也。 > Having understood the title, one should comprehend the ultimate purport; therefore the main tenet is clarified next. There are four different explanations regarding the main tenet. Someone said: 'This sūtra is named Inconceivable Liberation, so inconceivable liberation is the main tenet. Just as the Prajñā teaching takes prajñā as its main tenet, and the class of the Mahāparinirvāṇa \[Sūtra takes nirvāṇa\], myriad types are all like this.' Someone said: 'This sūtra uses two practices as its main tenet. The two practices are: first, bringing sentient beings to maturation; second, purifying the buddha land. At the beginning this sūtra clarifies purifying the buddha land, and later analyzes bringing sentient beings to maturation; from beginning to end the entire text clarifies these two, so it takes the two practices as its main tenet.' Someone said: 'This sūtra takes cause and effect as its main tenet, but cause and effect are two: first, the cause and effect of the pure land; second, the cause and effect of the dharmakāya. For example, the "Buddha Land Chapter" clarifies the cause and effect of the pure land, while the "Upāya Chapter" and others analyze the cause and effect of the dharmakāya. From beginning to end it continuously and abundantly discusses this Dharma, so it takes cause and effect as its main tenet.' Jizang states: It is not that the aforementioned views are lacking, yet through the master-to-disciple transmission, the two wisdoms—provisional and real—are taken as the main tenet of this sūtra. For instance, in the 'Dharma Offering Chapter', the lord of the devas addresses the Buddha: 'Although I have heard hundreds of thousands of sūtras from the Buddha and Mañjuśrī, I have never before heard this scripture of inconceivable, sovereign spiritual powers and definitive real mark.' Illumination of the real mark is named real wisdom; contemplation of spiritual powers is called provisional wisdom; therefore the two wisdoms are taken as the main tenet of this sūtra. Question: Why clarify only the real mark and spiritual powers? Answer: The real mark is the basis for entering the Path, and spiritual powers are the central principle for transforming beings. Without moving from the real mark, one is able to manifest spiritual powers; although manifesting spiritual powers, one does not deviate from the real mark. Thus movement and stillness are non-dual, provisional and real are distinct yet complete. Since these two are essential, they are taken as the main tenet. Sengzhao said: 'Unifying the myriad practices, provisional and real wisdom take the lead.' 'Provisional' is upāya; 'wisdom' refers to real wisdom. Since this is an ancient view from within Guanzhong, I transmit it without inventing. Separately explaining the two wisdoms: the Tattvasiddhi masters synthesized the two wisdoms altogether into five periods: First, the Hīnayāna teaching, which takes illuminating the principle of the four truths as real wisdom, and observing practical methods in phenomena as provisional wisdom. Second, the Pañcaviṃśati teaching, which takes illuminating the emptiness of ultimate truth as real wisdom, and observing the existence of conventional truth as provisional wisdom. Third, the Jingming jing, which takes diagnosing illness and identifying medicine as real wisdom, and dispensing medicine in accordance with illness as provisional wisdom. Fourth, the Lotus teaching, which takes illuminating the principle of the One Vehicle as real wisdom, and observing the three vehicles as provisional methods as provisional wisdom. Fifth, the Nirvāṇa teaching, which takes illuminating permanence as real wisdom, and observing impermanence as provisional wisdom. Jizang states: This theory of five periods lacks scriptural basis and damages the doctrinal meaning, as I have already criticized above. The two wisdoms of the first teaching briefly need not be analyzed. Examining the Prajñāpāramitā Sūtra, it possesses all five pairs of the two wisdoms. The Pañcaviṃśati says: 'The Prajñāpāramitā fully expounds the teachings of the three vehicles and the method of protecting and sustaining bodhisattvas.' Since it says it fully expounds the three vehicles, we know that it also possesses the Hīnayāna two wisdoms. The Da zhidu lun, in commenting on the 'Chapter on Certainty', explains that when Subhūti heard the Lotus Sūtra, it clarified that all sentient beings will become buddhas. He also heard the Prajñāpāramitā Sūtra state that bodhisattvas may regress. For this reason, he now asks: Are these bodhisattvas destined for certainty, or are they not destined for certainty? The Buddha answered: All bodhisattvas, from the first thought \[of bodhi\] to the final thought, are entirely destined for certainty. Analyzing the meaning of this text, since it says they are destined for certainty, then all will achieve Buddhahood without the exclusion of the two vehicles. This is no different from the Lotus Sūtra; thus we know that it also possesses the two wisdoms of the three and the one. The 'Dharmodgata Chapter' says: 'The physical bodies of all buddhas have coming and going; the dharmakāya has no coming and going.' Illuminating that the physical body has coming and going is impermanence, named provisional wisdom. Observing that the dharmakāya has no coming and going is permanence, called real wisdom. Thus we know that the Pañcaviṃśati possesses all five kinds of the two wisdoms; one should not say that it only analyzes the two wisdoms of emptiness and existence. The Jingming jing also possesses all five kinds of the two wisdoms. For example, Śāriputra answered the Devī that attainment is by non-attainment, which is the mind that tallies with principle, named Hīnayāna real wisdom; Aniruddha's divine eye perceiving phenomena is called the śrāvaka provisional wisdom. Prajñāpāramitā is the bodhisattva's mother and upāya is the father, which refers to the two wisdoms of emptiness and existence. Explaining that in the dharma-gate of non-duality there is no longer a śrāvaka mind or a bodhisattva mind: examining the principle of non-duality, it is the One Vehicle real wisdom; opening the Great Vehicle into three vehicles is provisional wisdom. That the Buddha's body is unconditioned and does not fall into categories is the real wisdom of permanence; manifesting residence in the impermanence of the five turbidities is named provisional wisdom. Thus we know that the Jingming also possesses the five \[pairs of\] wisdoms. That the Lotus possesses all five: the opening praise of the virtues of Hīnayāna persons is the two wisdoms of the Tripiṭaka. The 'Chapter on Peaceful Practices' clarifies that bodhisattvas contemplate all phenomena as empty, and also know them to exist through causes and conditions, which is the two wisdoms of emptiness and existence. The 'Life Span Chapter', according to the Saddharmapuṇḍarīkopadeśa, fully clarifies the three bodies—dharma, reward, and transformation—which is the two wisdoms of permanence and impermanence. That the Nirvāṇa Sūtra possesses all five does not await further explanation. Thus all sūtras possess the five pairs of two wisdoms, unlike what the Tattvasiddhi masters determined. Question: If all sūtras possess the five pairs of two wisdoms, then they constitute a single teaching; why are they called multiple texts? Answer: Although all sūtras possess the five, there is primary and secondary emphasis. The Pañcaviṃśati primarily clarifies emptiness and existence, with the remaining meanings as secondary. The Jingming takes movement and stillness as its starting point, while the rest are stated generally. The Lotus primarily illuminates the three and the one. The Nirvāṇa takes permanence and impermanence as its main tenet, treating the other meanings as secondary. Therefore, the various teachings are distinct. > — English (machine translation) (machine translation) - [Previous: 1.21](https://indike.org/pramana/in.bauddha.taisho.1781.1.21) - [Next: 1.23](https://indike.org/pramana/in.bauddha.taisho.1781.1.23) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1781.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.1.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.1.22](https://indike.org/pramana/in.bauddha.taisho.1781.1.22) · Pramāṇa