[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) › 2.4.2 # 維摩經義疏 2.4.2 維摩經義疏 2.4.2 - **Language:** Classical Chinese ### [2.4.2](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.2) 」故云說法不有亦不無。 肇公又云「且有有故有無，無有何所無？ 有無故有有，若無無何所有？ 然則自有則不有、自無則不無，此法王之正說也。 」詳肇其意，前就二諦明非有無，後之一通雙泯真俗。 吉藏謂若據斥病通此文者，僧佉執因內定有果，衛世執因內無果，《毘曇》明三世實有，《成論》辨三世實無。 如此內外，並非正說。 如來所演，離斯有無，故云說法不有亦不無，以因緣故諸法生。 既離定有無，即是因緣生也。 離定有無，所謂破邪； 因緣所生，名為顯正。 文約義周。 「無我無造無受者，善惡之業亦不亡」。 前單就法明非有非無，此合就人法辨非有無也。 以無我人，是故非有； 而不失因果，所以非無。 問：若無真我人，亦無定性因果。 既有因緣因果，亦有假名我人。 有則俱有、無則雙無，今何故無人而有於法？ 答：實如來問。 但今為破斷常、顯示中道，故明無人而有於法。 所以然者，以無人故，破其定常：以有法故，非是斷滅。 故遠離二邊，稱為中道也。 問：我、造、受者，此三何異，答：我為真宰之主，此為體也。 能造善惡之因、受禍福之報，此二為用。 是故異也。 「始在佛樹力降魔」。 此第二就法海嘆。 自上以來，嘆佛在菴薗演於大法。 從此已下，追序往昔說小乘教。 若次第而言，應前序小、後述於大； 但據即事而嘆，故初大次小。 問：何故嘆小耶？ 答：欲明道門未曾大小，如來趣大小緣，故有大小方便也。 二者此文未必是小，但寶積是始終遍嘆，故有此章來也。 道力之所制，非魔兵之能敵，故言始在佛樹力降魔也。 「得甘露滅覺道成」。 前明降魔，此辨成佛。 寂滅之法喻如甘露，得斯法故，大覺道成。 「已無心意無受行，而悉摧伏諸外道」。 吉藏曾見僧叡義疏，述什公意云「此句應在降魔之前。 初出家時，受學外道、行眾苦行，爾時無悕道之心、受學之意，欲示難行能伏諸外道，故言以無心意無受行。 然後降眾魔、成正覺，轉法輪、現三寶，是為次第。 而在後列者，但成佛已後正悟既彰，則示前苦行、伏邪義顯也。 」有人言：無心者，無識陰也。 無受行者，無受想行三心也。 以無心而伏，故無不伏。 「三轉法輪於大千」。 言三轉者，一示轉，謂此是苦、此是集、此是滅、此是道。 二勸轉，苦應知、集應斷、滅應證、道應修。 三證轉、苦我已知，不復更知； 集我已斷，不復更斷； 滅我已證，不復更證； 道我已修，不復更修。 一轉生眼知明覺四心，三轉生十二心，名十二行法輪也。 依毘曇義，約三根人，故有十二行。 依成論師，初轉生聞慧，次轉生思慧，三轉生修慧。 「其輪本來常清淨」。 初在鹿苑雖復三轉，而實無所轉，故云常淨。 叡公云「法輪無漏無相，體無增損。 有佛則轉、無佛則癈，用捨在人，而性相不異。 」「天人得道此為證」。 天謂炎魔天子，八萬天也。 人即陳如五人，聞轉法輪，證初道也。 吉藏依《毘婆娑》，五人之內但陳如一人得初道，餘四人爾時住四善根，至夏初方乃得道，三寶於是現世間。 覺道既成，佛寶也。 法輪既轉，法寶也。 五人出家得道，僧寶也。 於是言其始也。 「以斯妙法濟群生，一受不退常寂然」。 前辨天人成聖，此句簡異外道。 九十六種，道之上者，亦能斷結、生無色天； 但其道不真，要還墜三塗。 佛以四諦妙法，濟三乘眾生，無有既受而還墜生死者，故曰一受不退。 永畢無為，常寂然也。 「度老病死大醫王」。 老病死淵深曠難越，唯佛能令彼我皆度，稱大醫王。 「當禮法海德無邊」。 法輪淵曠喻之如海，流潤無崖謂德無邊。 此一嘆訖，故復稱禮。 「毀譽不動如須彌」。 此第三山王嘆也。 既處世說法，必有八風，故按前文生此嘆也。 > Therefore, it says: '\[His\] exposition of Dharma is neither existent nor non-existent.' Master Zhao also said: 'Moreover, because of existence there is non-existence; if there is no existence, what is there to be non-existent? Because of non-existence there is existence; if there is no non-existence, what is there to be existent? Thus, self-existence is not existence, and self-non-existence is not non-existence; this is the correct teaching of the Dharma King.' Examining Zhao's intention: the former explains the neither-existence-nor-non-existence in terms of the two truths, while the latter single \[line\] universally obliterates both the ultimate and the conventional \[truths\]. Jizang states that if we interpret this passage in terms of refuting errors: the Sāṃkhya adheres to the effect definitively existing within the cause; the Vaiśeṣika adheres to the effect not existing within the cause; the \*Abhidharma\* clarifies that the three times are truly existent; the \*Tattvasiddhi-śāstra\* discerns that the three times are truly non-existent. Such internal and external \[teachings\] are both not the correct teaching. What the Tathāgata expounds is free from this existence and non-existence; therefore it says: '\[His\] exposition of Dharma is neither existent nor non-existent; through causes and conditions all phenomena arise.' Being already free from definitive existence and non-existence, it is precisely arising through causes and conditions. Free from definitive existence and non-existence is called refuting the heterodox; arising through causes and conditions is called revealing the correct. The wording is concise and the meaning complete. 'There is no self, no agent, and no experiencer, yet wholesome and unwholesome karma are also not destroyed.' The preceding \[line\] explained neither-existence-nor-non-existence solely in terms of phenomena; this \[line\] jointly discerns neither-existence-nor-non-existence in terms of persons and phenomena. Because there is no self or person, it is therefore not existent; yet because causes and effects are not lost, it is therefore not non-existent. Question: If there is no real self or person, there are also no causes and effects of a fixed nature. Since there are causes and effects of causes and conditions, there are also nominally designated selves and persons. If they exist, both exist; if they are non-existent, both are non-existent. Why now is there no person, yet there are phenomena? Answer: It is indeed as you ask. However, now, to refute annihilationism and eternalism and reveal the Middle Way, \[the text\] therefore explains that there is no person yet there are phenomena. Why is this? Because there is no person, it refutes their definitive permanence; because there are phenomena, it is not annihilation. Therefore, being far removed from the two extremes, it is called the Middle Way. Question: Self, agent, and experiencer—how do these three differ? Answer: The self is the master of true control; this is the essence. Being able to create the causes of good and evil, and experiencing the retributions of misfortune and fortune—these two are the functions. Therefore they differ. 'First, at the tree of awakening, by \[spiritual\] power he subdued Māra.' This is the second: praising \[him\] in terms of the ocean of Dharma. From above up to this point, it praised the Buddha expounding the great Dharma in the Āmrapālī Grove. From here downward, it retrospectively recounts his past teaching of the Hīnayāna. If spoken in proper sequence, it should first recount the small and afterward describe the great; but based on praising what was immediately present, it first treats the great and next the small. Question: Why praise the small? Answer: It intends to show that the gate of the Way has never been large or small; because the Tathāgata adapts to the conditions of the small and the large, there are expedients of the small and the large. Second, this text is not necessarily about the small; rather, because Ratnākara praises comprehensively from beginning to end, this chapter therefore appears. What is restrained by the power of the Way cannot be rivaled by the armies of Māra; therefore it says, 'First, at the tree of awakening, by \[spiritual\] power he subdued Māra.' 'Attaining the nectar of cessation, the Way of awakening was accomplished.' The preceding clarified subduing Māra; this discerns attaining Buddhahood. The dharma of quiescent cessation is compared to nectar (amṛta); because he attained this dharma, the Way of great awakening was accomplished. 'He is already without mind or thought, without sensation or volition, yet utterly subdues all non-Buddhists.' Jizang once saw the commentary of Sengrui, which recounted Master \[Kumāra\]jīva's view, saying: 'This line should be before subduing Māra. When he first went forth from household life, he received teachings from non-Buddhists and practiced various austerities. At that time, he had no mind seeking the Way, nor intention of receiving teachings; wishing to demonstrate that difficult practices could subdue all non-Buddhists, it therefore says, "being without mind or thought, without sensation or volition." Afterward, he subdued the hosts of Māra, accomplished right awakening, turned the wheel of Dharma, and manifested the Three Jewels; this is the proper sequence. That it is listed afterward is merely because after he accomplished Buddhahood, once his right awakening was manifested, then his previous austerities were shown and the meaning of subduing the heterodox became clear.' Someone said: Being without mind means having no aggregate of consciousness. Being without sensation or volition means having no minds of sensation, conception, or volition. Subduing by being without mind, there is therefore nothing he does not subdue. 'He turned the wheel of Dharma thrice in the great trichiliocosm.' Turning it thrice means: First, the demonstration turn, namely: 'This is suffering; this is origination; this is cessation; this is the path.' Second, the exhortation turn: 'Suffering should be known; origination should be abandoned; cessation should be realized; the path should be cultivated.' Third, the verification turn: 'Suffering I have already known, and do not need to know again; origination I have already abandoned, and do not need to abandon again; cessation I have already realized, and do not need to realize again; the path I have already cultivated, and do not need to cultivate again.' One turning gives rise to the four minds of eye, knowledge, clarity, and awakening; three turnings give rise to twelve minds, called the Dharma wheel of twelve aspects. According to the Abhidharma doctrine, this corresponds to persons of three faculties, hence there are twelve aspects. According to the \*Tattvasiddhi\* masters: the first turn gives rise to wisdom from hearing; the next turn gives rise to wisdom from reflection; the third turn gives rise to wisdom from cultivation. 'That wheel is originally ever-pure.' Although turned thrice at the beginning in the Deer Park, in reality nothing was turned; therefore it says 'ever-pure.' Master \[Seng\]rui said: 'The Dharma wheel is untainted and signless; its essence neither increases nor decreases. When there is a Buddha, it turns; when there is no Buddha, it falls into disuse. Its application or abandonment rests with humans, yet its nature and signs are not different.' 'Gods and humans attaining the Way are the witness of this.' 'Gods' refers to the Yama devaputra and the eighty thousand devas. 'Humans' refers to the five persons including Kauṇḍinya, who, upon hearing the turning of the wheel of Dharma, realized the initial path. Jizang relies on the \*Vibhāṣā\*: among the five persons, only Kauṇḍinya alone realized the initial path; the remaining four persons at that time abided in the four wholesome roots, and only reached the Way at the beginning of summer, whereupon the Three Jewels appeared in the world. Awakening having been accomplished is the Buddha jewel. The wheel of Dharma having been turned is the Dharma jewel. The five persons going forth and attaining the Way is the Saṅgha jewel. Thereupon speaks of its beginning. 'With this sublime Dharma he rescues all living beings; once received, they do not regress, ever tranquil.' The preceding discerned gods and humans becoming noble ones; this line differentiates them from non-Buddhists. Among the ninety-six varieties \[of non-Buddhists\], the highest in their path can also sever fetters and be born in the formless heavens; but their path is not true, and in the end they must fall back into the three paths \[of suffering\]. The Buddha, by means of the sublime Dharma of the Four Truths, rescues living beings of the three vehicles; none who have received it ever fall back into saṃsāra, hence it says 'once received, they do not regress.' Eternally perfected in the unconditioned, they are ever tranquil. 'The Great King of Physicians who delivers from old age, sickness, and death.' The abyss of old age, sickness, and death is deep and vast, difficult to cross; only the Buddha can cause both others and oneself to cross over, hence he is called the Great King of Physicians. 'One should pay homage to the ocean of Dharma, whose virtue is boundless.' The wheel of Dharma is deep and vast, compared to an ocean; its moistening flow has no boundary, which is called boundless virtue. Having completed this single praise, he therefore again speaks of homage. 'Unshaken by blame or praise, like Sumeru.' This is the third: the praise of the king of mountains. Since he dwells in the world expounding the Dharma, there must be the eight winds; therefore, drawing upon the preceding text, this praise arises. > — English (machine translation) (machine translation) - [Previous: 2.4.1](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.1) - [Next: 2.4.3](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.3) - [Up: 2.4](https://indike.org/pramana/in.bauddha.taisho.1781.2.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.2.4.2) — English, machine translation ## Linked texts (2) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.1.300) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.136) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.2.4.2](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.2) · Pramāṇa