[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 # 維摩經義疏 2.4 維摩經義疏 2.4 - **Language:** Classical Chinese ### [2.4.1](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.1) 「爾時一切大眾覩佛神力，嘆未曾有，合掌禮佛，瞻仰尊顏目不暫捨」。 此下第三時眾喜嘆。 以信樂之誠發內，故瞻嘆之相現於外也。 「長者子寶積即於佛前以偈頌曰」。 上通序大眾歡喜，此別明寶積稱嘆而說偈。 凡有二意：一以略言攝佛眾德、二令辭巧聞者悅心。 莫問言數少多，要備四句方乃成偈。 偈是梵音，頌是此說，兩合明也。 所以偈嘆者，有四因緣：一者奉蓋，為明財供； 說偈讚嘆，辨法供也。 二者上以身業恭敬，今以口業供養。 三者前明形敬，不足以寫心； 今以心思妙言詠之於口，則具三業。 四者如來說法現通，大眾雖復喜敬交集，而未達其所由，故說偈讚釋，令時會領悟。 偈有五章：一嘆本德、二美迹用、三重嘆本、四重美迹、五總結嘆。 「目淨修廣如青蓮」。 此句嘆佛形也。 形有五相，目為其首，就初而嘆。 又世俗常云：七尺之身不如一尺之面，一尺之面不如一寸之眼。 故頭為一身之最，目為一面之標，就勝而嘆。 又佛以慈眼等視眾生，慈為德本，故就本而嘆。 又寶積瞻顏作頌，故嘆眼也。 《智度論》云「陸生須曼為最，水生青蓮第一。 」天竺有青蓮花，其葉脩而曠，青白分明，有大人眼相，故借以喻焉。 「心淨已度諸禪定」。 目淨所以嘆形，心淨所以嘆德。 目為五情之初，心為萬德之本，故嘆心也。 又心淨則目明，舉心以證目。 禪定深曠喻如大海，唯佛淨心乃窮其岸，故稱為度。 「久積淨業稱無量」。 形德所以俱妙者，必由久淨三業，此舉因行釋果德也。 因果既妙，則十號外聞，故云稱無量也。 「導眾以寂故稽首」。 以德樹名流，故能導物。 導眾之法謂寂滅無為，如《法華》云「究竟涅槃，常寂滅相」。 蓋是諸法實體，故偏說之。 此一嘆訖，所以稽首。 又上口業，今身業敬也。 此偈始終合有五對，謂形心、因果、德名、自他、讚敬也。 「既見大聖以神變，普現十方無量土，其中諸佛演說法，於是一切悉見聞」。 此第二歎迹。 以形德為本、神通之用為迹，故初歎德本，今美迹用。 《正觀論》云「聖有三種：一外道五通、二羅漢緣覺、三法身大士。 」佛於三聖獨尊故稱為大，不測為神，改質稱變。 既見合蓋之神變，而復現十方國土，及以諸佛等演教門，此三為應。 眾會見聞，即是感也。 「法王法力超群生，常以法財施一切」。 此第三重嘆本德。 就此文內凡有五嘆：一法王嘆、二法海嘆、三山王嘆、四虛空嘆、五人寶嘆。 法王嘆者，前嘆神通，今美說法。 神通令物殖福，說法使其生慧。 又神通發其信心，說法生其慧解。 俗王以俗力勝民，故能澤及一國； 法王以法力超眾，故能道濟無疆。 「能善分別諸法相，於第一義而不動」。 上標法王，今釋之也。 法乃無窮，而不離二諦，故就二諦以釋法王善分別俗而不違真，稱為不動。 「已於諸法得自在，是故稽首此法王」。 嘆法王三門：初標、次釋，今是結也。 俗王則自在於民，法王則自在於法。 以法無定相，隨物辨之，而普順理應機，故稱自在。 又即上說俗不動真、談真不乖俗，即是自在也。 二句嘆訖，所以稽首。 「說法不有亦不無」，前嘆說俗不違真。 此明言會中道，有三：一即上二諦合為中道，以俗諦故不可為無、真諦故不可為有。 如來立二諦，為破有無二見，故論主釋《大品》「菩薩住二諦中為眾生說法，為著有者說無、為著無者說有。 」即其事也。 二者以有無二諦為明非有無中道。 如《華嚴》（五卷）云「一切有無法，了達非有無」也。 三者單就二諦各明中道。 俗諦是因緣假有，假有不可定有、假無不可定無，非有非無即是中道。 真諦亦爾，假有不可定有、假無不可定無，即是中道。 今言說法不有亦不無，含此諸意也。 釋僧肇云「欲言其有，有不自生； 欲言其無，緣會則形。 會形非謂無，非無非謂有。 > "At that time, seeing the Buddha's spiritual power, the entire great assembly marveled at what they had never seen before, joined their palms in reverence to the Buddha, and gazed upward at his revered face without looking away for an instant." From here below is the third \[section\], the joy and praise of the assembly of the time. Because sincerity of faith and joy arose from within, the expression of gazing and praising manifested externally. > > "Ratnakūṭa, the elder's son, then immediately before the Buddha spoke in praise with verses." Above, the general narrative described the great assembly's rejoicing; here, it specifically clarifies Ratnakūṭa's praising by reciting verses. There are two purposes in general: first, to encompass the Buddha's manifold virtues in concise words; second, through skillful expression, to delight the hearts of the listeners. Regardless of whether the words are few or many, a verse must necessarily comprise four lines to form a gāthā. \*Gāthā\* is Sanskrit, and \*song\* (hymn) is the term here in \[Chinese\]; the two are combined here to explain it. As for why he praised in verses, there are four causes and conditions: First, offering the canopies demonstrated material offerings; reciting verses of praise distinguished Dharma offerings. Second, previously he showed reverence through bodily action; now he made offerings through vocal action. Third, the earlier manifestation of physical reverence was insufficient to fully express his mind; now, by reflecting with the mind and chanting wondrous words with the mouth, the three karmic actions are fully complete. Fourth, though the Tathāgata's preaching of the Dharma and display of spiritual powers caused mixed joy and reverence in the great assembly, they had not yet understood the reason for it; therefore, he recited verses of praise and explanation to bring the assembly of the time to comprehension. > > The verses have five sections: first, praising the fundamental virtues; second, praising the trace-functions; third, praising the fundamental \[virtues\] again; fourth, praising the trace-\[functions\] again; fifth, a concluding overall praise. > > "His eyes are pure, long, and broad, like a blue lotus." This line praises the Buddha's physical form. Physical form has five features, with the eyes being the foremost, so he praises them beginning with the first. Moreover, worldly people commonly say: a seven-foot body is not equal to a one-foot face, and a one-foot face is not equal to a one-inch eye. Therefore, the head is the foremost part of the entire body, and the eyes are the hallmark of a face, so he praises them in terms of their excellence. Furthermore, the Buddha looks equally upon sentient beings with eyes of compassion, and compassion is the root of virtue, so he praises them in terms of the root. In addition, Ratnakūṭa looked upon his face and composed the hymn, and thus praised the eyes. The \*Dazhidulun\* says: "Among land-growing \[flowers\], the sumana is foremost; among water-growing \[flowers\], the blue lotus is number one." In India there are blue lotus flowers whose petals are slender and broad, with blue and white distinct, having the appearance of a great person's eyes, and thus they are used here as a metaphor. > > "His mind is pure, having already crossed over all dhyānas and samādhis." Pure eyes praise the physical form, while a pure mind praises virtue. The eyes are the first of the five sensory capacities, and the mind is the root of myriad virtues, so he praises the mind. Moreover, when the mind is pure, the eyes are bright; the mind is adduced to corroborate the eyes. Dhyāna and samādhi are deep and vast like a great ocean; only the Buddha's pure mind reaches its other shore, hence it is called "having crossed over." > > "Having long accumulated pure karma, his praises are immeasurable." The reason why physical form and virtue are both wondrous is certainly due to having long purified the three karmas; this adduces causal practices to explain the fruit-virtues. Because the causes and effects are already wondrous, the ten epithets are heard abroad, hence it says "his praises are immeasurable." > > "Leading the multitude by means of quiescence, therefore I bow my head." Because he establishes fame through virtue, he is able to guide beings. The method of leading the multitude is quiescent cessation and the unconditioned, as the \*Lotus Sūtra\* says: "Ultimate nirvāṇa, constantly possessing the mark of quiescent cessation." Since this is the true essence of all dharmas, it is specifically spoken of. Having concluded this one praise, he therefore bows his head. Furthermore, the preceding was vocal action, and this is physical reverence. Throughout, this verse altogether contains five pairs: form and mind, cause and effect, virtue and fame, self and other, and praise and reverence. > > "Having seen the Great Sage through spiritual transformations / universally manifest immeasurable lands in the ten directions, / wherein the Buddhas expound the Dharma, / whereupon everything was seen and heard." This is the second \[section\], praising the traces. Taking the physical form and virtue as the fundamental, and the functions of spiritual powers as the traces, he first praised the root of virtues, and now praises the trace-functions. The \*Zhengguan lun\* says: "There are three kinds of sages: first, non-Buddhists with the five spiritual powers; second, arhats and pratyekabuddhas; third, dharmakāya mahāsattvas." The Buddha is uniquely supreme among the three kinds of sages, hence he is called "Great"; that which cannot be fathomed is "spiritual," and changing substances is called "transformation." Having seen the spiritual transformation of unifying the canopies, and further manifesting the lands of the ten directions and the teaching gates expounded by the Buddhas, these three constitute the response. That the great assembly saw and heard them is the resonance. > > "The Dharma King's Dharma-power surpasses the multitude of beings; / he constantly bestows the wealth of Dharma upon all." This is the third \[section\], praising the fundamental virtues again. Within this text there are five praises in total: first, the praise of the Dharma King; second, the praise of the Dharma ocean; third, the praise of the mountain king; fourth, the praise of empty space; fifth, the praise of the treasure among humans. As for the praise of the Dharma King: previously he praised spiritual powers, and now he commends the preaching of the Dharma. Spiritual powers cause beings to plant merit, while preaching the Dharma causes them to generate wisdom. Moreover, spiritual powers arouse their faithful mind, while preaching the Dharma generates their wise understanding. A worldly king surpasses his subjects through worldly power, and thus can extend his favor across a single state; the Dharma King surpasses the multitude through the power of Dharma, and thus can bring salvation without boundary. > > "He is skilled at distinguishing the characteristics of all dharmas, / yet remains unmoving with respect to the ultimate truth." Above he stated "Dharma King"; here he explains it. Dharmas are indeed inexhaustible, but they do not depart from the two truths; therefore, he draws upon the two truths to explain that the Dharma King's skill in distinguishing the conventional without contradicting the ultimate is called "unmoving." > > "He has already attained mastery over all dharmas; / for this reason I bow my head to this Dharma King." Praising the Dharma King has three parts: first stating, next explaining, and now concluding. A worldly king has mastery over the people; the Dharma King has mastery over dharmas. Because dharmas have no fixed characteristics, he distinguishes them in accordance with beings, and by universally according with principle and responding to capacities, this is called "mastery." Moreover, the above-mentioned speaking of the conventional without moving from the ultimate, and discussing the ultimate without contravening the conventional, is precisely "mastery." Having concluded the two lines of praise, he therefore bows his head. > > "Preaching the Dharma as neither existing nor non-existing": previously he praised speaking of the conventional without contravening the ultimate. Here he clarifies that speech accords with the Middle Way, which has three aspects: First, the above two truths are combined into the Middle Way; because of the conventional truth it cannot be non-existent, and because of the ultimate truth it cannot be existent. The Tathāgata established the two truths in order to shatter the two views of existence and non-existence, as the treatise master explained in the \*Dapin\*: "The bodhisattva abides in the two truths to preach the Dharma for sentient beings, preaching non-existence for those attached to existence, and preaching existence for those attached to non-existence." This is precisely that matter. Second, taking the two truths of existence and non-existence to clarify the Middle Way of neither existence nor non-existence. As the \*Avataṃsaka\* (in five fascicles) says: "All dharmas of existence and non-existence / are fully understood as neither existing nor non-existing." Third, taking the two truths individually to clarify the Middle Way in each. The conventional truth is provisionally existing through causes and conditions; provisional existence cannot be definitely existent, and provisional non-existence cannot be definitely non-existent: neither existing nor non-existing is the Middle Way. The ultimate truth is also like this: provisional existence cannot be definitely existent, and provisional non-existence cannot be definitely non-existent; this is the Middle Way. Now, saying that "he preaches the Dharma as neither existing nor non-existing" encompasses all these meanings. Shi Sengzhao says: "If you wish to say it exists, existence does not arise of itself; if you wish to say it is non-existent, when conditions converge it takes shape. That which converges and takes shape cannot be called non-existent; that which is not non-existent cannot be called existent." > — English (machine translation) (machine translation) ### [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) ### [2.4.3](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.3) 利、衰、毀、譽、稱、譏、苦、樂，八法之風不動於佛，猶如四風之吹須彌莫能傾搖。 利衰，約財也。 榮潤已為利，侵奪已為衰。 毀譽稱譏，此四約口。 罵辱為毀，過分讚嘆為譽，當善噵善為稱，當惡噵惡為譏也。 苦樂就身，損身命為苦，益身命為樂。 然利等四能生貪心，衰等四能生瞋心。 既有貪瞋，必有癡使。 佛三毒已斷，故八風不搖。 「於善不善等以慈」。 截手不慼、捧足不欣，善惡自彼，慈覆不二。 「心行平等如虛空」。 第四虛空歎。 所以善惡不動者，由心行如空，釋上義也。 夫有心則有封，有封則不普。 以聖心非心，故平若虛空。 「孰聞人寶不敬承」。 此第五人寶嘆也。 以心行如空，則越於人外，故為人之寶。 在天為天寶、在人為人寶，寶於天人者，豈天人之所能？ 故物莫不敬。 「今奉世尊此微蓋，於此現我三千界，諸天龍神所居宮，乾闥婆等及夜叉，悉見世間諸所有，十力哀現是化變，眾觀希有皆嘆佛，今我稽首三界尊」。 此第四重嘆迹用。 就文為兩：初嘆恩深難報、次美三密難思。 前有四句：初自陳所奉至微、次辨所現至大、三明慈哀所現、四稱嘆稽首。 「大聖法王眾所歸，淨心觀佛靡不欣，各見世尊在其前，斯則神力不共法」。 此第二嘆三密難思。 初嘆身密、次嘆口密。 依《智度論》身密有二：一者止現一身，遠近之眾各見於佛對面在前，如一月昇天影現百水。 二者如來隨現一身，能令萬類各見己佛，如天見佛為天、人則覩佛為人。 「佛以一音演說法，眾生隨類各得解，皆謂世尊同其語，斯則神力不共法」。 此嘆口密。 就文為三：初明隨吐一音，萬類異解。 次辨止說一法，而隨義普行。 後明說事是同，而欣憂兼發。 問：以何為一音？ 答：有人言：一，法身也，以法身不二，故名為一，從一法身出音，名為一音。 有人言：一時之中竝出眾音，各不相知，故云一音。 有人言：五音之中隨吐一音，而萬類各解。 《毘婆娑》云「佛身為天竺之身，音為天竺之音，故初轉法輪，依天竺語說於四諦，人則聞於人語、天則聞於天語，異類亦然。 」今用此釋。 而稱不共者，二乘但能以一音為一、多音為多，不能隨吐一言萬類同解，故稱不共。 「佛以一音演說法，眾生各各隨所解，普得受行獲其利，斯則神力不共法」。 此明止說一法隨義普行，而好施者聞施、好戒者聞戒、各蒙利益。 「佛以一音演說法、或有恐畏或歡喜，或生厭離或斷疑，斯則神力不共法」。 此明說事是同，欣憂兼發。 叡公云「如說一苦法，生四種心：有人聞苦，生怖畏； 有人聞苦，識苦為苦，則生歡喜； 有人聞苦，厭患生死； 有人聞苦，知實是苦，斷疑網心。 」有人言：聞於異法，生四種心：聞三塗苦則怖畏，聞人天妙樂則歡喜，聞不淨則厭離，聞因果則斷疑。 「稽首十力大精進，稽首已得無所畏，稽首住於不共法，稽首一切大導師」。 此第五總嘆。 望前身口，即是意密。 就文為二：初得離門歎、次就空有門嘆。 此就所得嘆也。 嘆所得事二句：初嘆自德，「大導師」下歎化他。 原令出三界，謂小導師。 令絕出三界內外，至於佛道，大導師也。 「稽首能斷眾結縛，稽首已到於彼岸，稽首能度諸世間，稽首永離生死道」。 此嘆所離也。 歎所離中亦二：一歎自離，能度諸世間。 二歎能令他離。 他離中，離果患。 自離，總離因果也。 「悉知眾生去來相」。 就相就空有門嘆。 初據有門，眾生業行往來於六趣、心馳騁於是非，悉知之也。 「善於諸法得解脫」。 我染諸法，故諸法縛我； 我心無染，則萬縛斯解。 以眾生往來，故是繫縛。 悟來體畢竟無所來，故得解脫。 如《中論．縛解品》常無常門，求往來不得； 五求門，不見眾生不得。 故無可往來。 有常無常，求往來不得，故無復往來，即縛解脫。 > Gain, loss, defamation, fame, praise, blame, suffering, and pleasure: the winds of these eight conditions do not move the Buddha, just as the four winds blowing against Mount Sumeru cannot shake or topple it. Gain and loss pertain to wealth: prosperity and increase is gain; deprivation and loss is loss. Defamation, fame, praise, and blame—these four pertain to speech: slander is defamation; excessive praise is fame; speaking well of what is genuinely good is praise; speaking ill of what is genuinely bad is blame. Suffering and pleasure pertain to the body: what harms the body and life is suffering; what benefits the body and life is pleasure. Furthermore, gain and the other three can generate greed, while loss and the other three can generate anger. Where there are greed and anger, there must be the underlying afflictions of delusion. Because the Buddha has already severed the three poisons, the eight winds do not sway him. "Regarding the good and the not good, treating them equally with compassion." When his hand is severed, he feels no grief; when his feet are held up \[in reverence\], he feels no joy. Good and evil come from others; his compassionate protection is non-dual. "Mental activity is impartial, like space." This is the fourth praise, praise of space. That he is unmoved by good and evil is because his mental activity is like space; this explains the preceding meaning. Where there is a mind, there are boundaries; where there are boundaries, it is not universal. Because the sage's mind is no mind, it is as impartial as space. "Who, hearing of the treasure of humanity, would not revere and uphold him?" This is the fifth praise, praise as the treasure of humanity. Because his mental activity is like space, he transcends humanity, and is therefore the treasure of humanity. Among devas he is the deva-treasure; among humans he is the human-treasure. Being a treasure to devas and humans—how could devas and humans achieve this? Therefore, none among beings fail to revere him. "Now I present to the World-Honoured One this humble canopy; / in it are shown to me the three-thousandfold world, / the palaces inhabited by the devas, nāgas, and spirits, / the gandharvas and so forth, along with the yakṣas, / and all that exists in the world is seen completely. / With the ten powers, you compassionately manifest these transformations. / The assembly observes this rarity and all praise the Buddha; / now I bow my head to the Honoured One of the Three Realms." This fourth part re-praises the trace-functions. In the text there are two parts: first, praising his profound grace which is difficult to repay; next, extolling the three mysteries which are hard to conceive. Preceding this are four lines: first, stating that what was offered was extremely humble; next, explaining that what was manifested was exceedingly vast; third, clarifying that it was manifested out of loving compassion; fourth, praising and bowing the head. "The Great Sage, the King of the Dharma, is the refuge of all; / contemplating the Buddha with a pure mind, none are not joyful. / Each sees the World-Honoured One right in front of them— / this is the divine power of the exclusive qualities." This is the second part, praising the three mysteries as hard to conceive. First, praising the physical mystery; next, praising the verbal mystery. According to the Dazhidulun, the physical mystery has two aspects: First, he merely manifests a single body, yet the assembly far and near each see the Buddha face-to-face before them, like the single moon rising in the sky and casting reflections upon a hundred waters. Second, the Tathāgata, in accordance \[with beings\], manifests a single body that enables the myriad kinds each to see their own Buddha, just as devas see the Buddha as a deva, and humans see the Buddha as a human. "The Buddha expounds the Dharma with a single voice, / and sentient beings, each according to their kind, attain understanding; / each thinks that the World-Honoured One speaks their own language— / this is the divine power of the exclusive qualities." This praises the verbal mystery. In the text there are three parts: first, explaining that as he utters a single sound, the myriad kinds have different understandings; next, explaining that though he merely preaches a single Dharma, it is universally practiced according to its meanings; last, explaining that though the matter spoken of is identical, both joy and sorrow are generated. Question: What is meant by "a single voice"? Answer: Some say that "one" is the dharmakāya; because the dharmakāya is non-dual, it is called one, and the voice produced from the single dharmakāya is called "a single voice." Some say that within a single moment he simultaneously produces all voices without them being aware of one another, and so it is called "a single voice." Some say that among the five tones he utters a single tone as he pleases, and the myriad kinds each understand it. The Vibhāṣā says: "The Buddha's body was an Indian body, and his voice was an Indian voice; therefore, when he first turned the wheel of the Dharma, relying on the Indian language he spoke the Four Truths; humans heard it as human speech, devas heard it as deva speech, and different kinds of beings did likewise." We now adopt this explanation. As for being called "exclusive \[qualities\]": the two vehicles can only use a single voice as one and multiple voices as many, and cannot, upon uttering a single word, have the myriad kinds understand it together; hence it is called "exclusive." "The Buddha expounds the Dharma with a single voice, / and sentient beings each according to their understanding / are universally able to accept and practice it, obtaining its benefit— / this is the divine power of the exclusive qualities." This clarifies that he merely preaches a single Dharma, yet according to its meaning it is universally practiced: those who love giving hear of giving, those who love morality hear of morality, and each receives benefit. "The Buddha expounds the Dharma with a single voice: / some are terrified, some are joyful, / some give rise to revulsion, and some sever doubt— / this is the divine power of the exclusive qualities." This clarifies that the matter spoken of is identical, yet both joy and sorrow are generated. Sengrui says: "As when speaking of the single Dharma of suffering, four kinds of minds are generated: some, hearing of suffering, give rise to dread; some, hearing of suffering, recognize suffering as suffering and give rise to joy; some, hearing of suffering, develop revulsion towards saṃsāra; some, hearing of suffering, know that it is truly suffering and cut off the web of doubts in their minds." Some say: hearing different dharmas generates four kinds of minds: hearing of the suffering of the three evil destinies, one is terrified; hearing of the wondrous pleasure of humans and devas, one is joyful; hearing of impurity, one feels revulsion; hearing of cause and effect, one severs doubt. "I bow my head to the Great Diligence of the Ten Powers; / I bow my head to the One who has already attained Fearlessness; / I bow my head to the One dwelling in the exclusive qualities; / I bow my head to the Great Guide of all." This is the fifth, general praise. In relation to the previous body and speech, this is the mental mystery. In the text there are two parts: first, praising in terms of attainment and abandonment; next, praising in terms of emptiness and existence. This is praising in terms of what has been attained. In praising what has been attained, there are two lines: first, praising his own virtues; from "Great Guide" downward, praising his transformation of others. Originally leading beings out of the three realms is called a lesser guide. Leading beings to completely transcend the inside and outside of the three realms and reach the Buddha Way is a great guide. "I bow my head to the One who can sever all fetters; / I bow my head to the One who has already reached the other shore; / I bow my head to the One who can deliver all the worlds; / I bow my head to the One who has eternally departed from the path of saṃsāra." This praises what has been abandoned. Within praising what has been abandoned there are also two parts: first, praising his own abandonment, being able to deliver all the worlds; second, praising his ability to lead others to abandon it. In others' abandonment, they leave the afflictions of retribution. In his own abandonment, he completely leaves both cause and retribution. "He fully knows the aspects of the coming and going of sentient beings." This praises in terms of characteristics and the gates of emptiness and existence. First, based on the gate of existence: sentient beings' karmic actions wander back and forth across the six destinies, and their minds race between right and wrong; he fully knows this. "Skillfully attaining liberation among all dharmas." I am tainted by dharmas, and therefore dharmas bind me; if my mind is untainted, the ten thousand fetters are thereby untied. Because sentient beings come and go, there is bondage. Awakening to the fact that the substance of coming ultimately has nowhere from which it comes, one thereby attains liberation. As in the "Examination of Bondage and Liberation" in the Madhyamaka-śāstra: under the gate of permanence and impermanence, coming and going cannot be found; under the gate of the fivefold search, sentient beings cannot be found. Therefore, there is nowhere to come and go. With permanence and impermanence, coming and going cannot be found, and therefore there is no more coming and going, which is the liberation from bondage. > — English (machine translation) (machine translation) ### [2.4.4](https://indike.org/pramana/in.bauddha.taisho.1781.2.4.4) 「不著世間如蓮華」下，第二就空門嘆也。 「常善入於空寂行」者，釋不著世間也。 以善入空寂然棄其心，故於世間不著。 又雖在世間，常入空寂，故不著世間也。 而言善入，邪見人亦入空，謂無因果。 二乘入空，即便取證。 又菩薩功用心入空。 此有三種，能非善入。 與此相違，善入空義也。 出入自在而不乖寂，故云常善也。 「達諸法相無罣礙」者，雖有常空，雖空常有，故無礙也。 「稽首如空無所依」者，心境無寄，如空無依也。 此就空門嘆也。 > From "Unattached to the world like a lotus flower" onward, this is the second part, praising in terms of the gate of emptiness. "Always skillfully entering into the practice of emptiness and tranquility" explains being unattached to the world. Because he skillfully enters emptiness and tranquility and thus casts off that mind, he is unattached to the world. Furthermore, although he is in the world, he constantly enters emptiness and tranquility, and therefore is not attached to the world. As for saying "skillfully entering": people of wrong views also enter emptiness, claiming there is no cause and effect. The two vehicles enter emptiness and immediately grasp realization. Furthermore, bodhisattvas enter emptiness with effortful minds. These three types are not skillful entries. Opposed to these, this is the meaning of skillfully entering emptiness. Emerging and entering at will without violating tranquility—hence it says "always skillfully." "Thoroughly comprehending the characteristics of all dharmas without hindrance": although there is existence, it is constantly empty; although it is empty, it is constantly existing; therefore there is no hindrance. "I bow my head to the One who, like space, has nothing to rely upon": mind and objects have no lodgment, just as space has nothing to rely upon. This praises in terms of the gate of emptiness. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1781~en-mt.2.4.1) — English, machine translation ## Linked texts (5) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.1.266) — Classical Chinese - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.133) — Classical Chinese - [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721.2.169) — Classical Chinese - [說無垢稱經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-xuanzang.1.11) — Classical Chinese - [維摩詰所說經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.vimalakirtinirdesa*zh-kumarajiva.1.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1781.2.4](https://indike.org/pramana/in.bauddha.taisho.1781.2.4) · Pramāṇa