[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) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 1.5 # 說無垢稱經疏 1.5 說無垢稱經疏 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1782.1.5) 第一經起所因，略有五種：一為令眾生起欣厭故、二為令二乘有取捨故、三為顯菩薩內外修故、四為顯如來威德大德故、五時眾根熟所宜聞故。一為令眾生起欣厭者，仰尋佛現利生，莫過二種：一現身、二說法。且論諸佛之身，本來無二。故《涅槃》云「若能計三寶常住同真諦，此即是諸佛最勝之上願。」隨眾所宜聞見，乃分三種：一法身，即離妄之真理；二報身，即會真之實智；三化身，即應物之權質。故《佛地經》云「自性法受用，變化差別轉。」昔由虛妄所䨱，俗事翳而愚生；今假真法而修，正理明而報起。夫理為覺道之本，顯位而號法身；報為聖德之先，修圓而稱報體。妙理則中人未了（妙理者，佛性法身。中人者，十地菩薩。十地菩薩猶未明了佛性法身，故〈菩薩地〉云「第十地菩薩現緣境像，如明眼人隔於輕繫。」而《觀像論》亦言「諸佛法身，唯與諸佛與佛乃能知之。」中人既未了，下人故不知也）。上智亦下愚不知（上智者，佛智報身。下愚者，二乘凡夫。二乘凡夫未能知佛之真智。故《法花》云「假使滿世間，皆如舍利弗，盡思共度量，不能知佛智。」下人未知，中人亦未了）。是以應物器而顯化形（分身百億，化二乘凡夫，化身之妙用），逗生機而現證覺（現妙大身，化十地菩薩，他受用身之妙用）。自如徵空壁彩、洞晈無涯，注水琁光、輝華有極。佛身權實，取譬可明。故下經云「眾會瞻仰大牟尼，靡不心生清淨信，各見世尊在其前，斯則如來不共相。」身既無異、隨宜說三，法亦無差、任機成四，如如意珠隨求雨寶、猶天帝鼓應念發聲。法有四種：一教、二理、三行、四果。法雖萬差，不過此四。意解能詮，名之為教。教之所詮，稱之為理。隨理所修，因之為行。因修所證，號之為果。然此四種各自無二，任緣有異並通三乘。故下經言「佛以一音演說法，眾生各各隨所解，普得受用獲其利，斯即如來不共相。」此乃教一任緣通三，亦即《法花》一雨普潤三乘三草，二聖二木生長不同，此乃教同而機有異，成三乘法。此經又云「佛以一音演說法，或有恐畏或歡喜，或生厭離或斷疑，斯則如來不共相。」此亦理一任緣通三。《寶性論》之河性無差，兔馬象三渡之有別。此乃理同而證有異，成三乘義。《法花經》中，衣裓机案，唯有一門，出處雖殊，離諸災難，及取牛車之因是等。《勝鬘》又言「正法住、正法滅、波羅提木叉、毘尼、出家、受具足，此六法為大乘。」故諸經論二藏，善蓋名住、除障名滅。戒中略本名波羅提木叉、廣律本名毘尼，此乃所學三藏之法。能學之人名出家，受具足二乘，人法合成六處。既言皆為大乘故說，故知小學為成大因。此乃行同而修有異，頓漸別故，成三乘業。《法花》又云中路說化城、息處故說二，三車初誘、後等賜牛。此乃果同而設有異，假實別故，成三乘果。故知所說法性無差，任彼外緣分成種種。由此經起略有五因，寧知令眾生起於欣厭。欣厭有二：一內欣厭、二外欣厭。內欣厭者，厭謂厭生死身、欣謂欣當佛身。〈方便品〉云「時無垢稱以大方便，現身有疾。以其疾故，國王大臣長者居士無數千人，皆往問疾。時無垢稱廣為說法。言：『諸仁者！是四大種所合成身，無常無強、無堅無力，朽故速疾，不可保信。為苦所惱、眾病之器，多諸過患，變壞之法。諸仁者！如此之身，其聰慧者所不為怙，乃至廣說，諸仁者！於如此身應生厭離，於如來身應起欣樂。如來身者，無量善法共所集成，從修無量勝福慧生、從戒定慧解脫解脫智見所生，乃至廣說，諸仁者！如來之身功德如是，汝等皆應發心求證。汝等欲得如是之身、息除一切有情病者，當發阿耨多羅三藐三菩提心。』」遣厭苦心、斷除苦本，令欣佛體、修行佛因。故知示疾現不思議，欲令眾生起內欣厭。又對揚事畢，將赴菴園，佛邊大眾皆現金色，知欣厭者後必果心。外欣厭者，厭謂雜穢土、欣謂欣清淨土。此經淨土有二：一此聖現、二他聖現。穢土亦二：一眾生現、二釋迦現。校勘上下說經始終，所依之土兩穢二淨。初佛在廣嚴城菴羅園內，為諸四眾廣說妙法，寶性獻蓋、讚性佛請疑，佛現神通合蓋酬問，未明異義國土居常。因告寶性：「若欲勤修嚴淨佛土，先應方便嚴淨自心。」鶖子承佛威神，忽作是念：「若菩薩心淨佛土嚴淨者，勿我世尊行菩薩時心不嚴淨，而土雜穢。」佛難喻詰，鶖子未知，持髻廣陳，其方欲悟。世尊拂眾疑，或指按大千，云變妙寶莊嚴，鶖子始讚希見。寶性五百童子既證無生，八萬四千眾生皆聞興覺慧。化緣既畢，時會所堪，佛攝神通，世界如故。後佛遣妙吉祥問無垢稱疾，對揚事訖，將赴菴園。〈菩薩行品〉中表彼示現難思，菴園欻然廣博，迄至說於經，未，更無變穢之文，彰厭穢而欣淨方，究竟必當嚴淨。初三現穢土，二四變淨剎。初我世尊自變淨土，後淨名、妙德重隔穢方。故言淨土此聖所變，佛、淨名等，俱此聖故。他聖現者，他聖有二：一〈香臺品〉中，鶖子念食時，無垢稱遂現神通，上方去此過三十二殑伽沙等諸佛世界，有佛世界名曰妙香，其中佛號最上香臺。彼界一切皆香所成。都無二乘，唯有清淨諸大菩薩。時此大眾皆都觀彼佛國界等事，有千眾生皆發菩提之意，十千菩薩並證無生法忍。二〈觀如來品〉中，下人不知上位，鶖子心忽疑生：「此無垢稱，從何來此？」佛言：「妙喜世界，有無動如來，彼為度此眾生而來至此。」大眾心生渴仰，欲見妙喜功德莊嚴清淨佛土諸菩薩等。時無垢稱斷取彼界，置右手掌，如陶家輪、猶花鬘貫，入此界中示諸大眾。雖復彼此二界相雜，各見所居與本無異。佛告大眾：「欲得如是莊嚴佛土，皆當隨學無動如來本所修行。」時此土有八十四那庾多數諸人天等，皆發無上正等覺心，願生彼界，世尊悉記一切當生。此二名為他聖所現，香臺、無動俱他聖故。令厭穢土不起惡因，遣欣淨方修持淨業，由斯變土現不思議，欲令眾生起外欣厭。凡夫眾生聞法修學，必以欣厭而為根本。經中此聖所變淨方有二：一釋迦自變、二淨名妙德欲來預變。化所變淨土亦二：一遠觀妙香、二近瞻妙喜。穢土亦二：一眾生變、二釋迦變。故〈序品〉言「告舍利子：『我佛國土，常淨若此。為欲成熟下劣有情，是故示現無量過失雜穢土耳。譬如三十三天，共寶器食，隨業所招其食有異。如是舍利子！無量有情生一佛土，隨心淨穢所見有異。』」是故淨者本聖者土，神力令餘下劣有情亦得變淨。由此穢者本是下劣有情之土，聖者隨之亦為穢。此諸身土，有漏無漏、或真或似，准果准圓、准凡准聖，自識異識所變淨穢，如唯識論，並應分別。此聖變淨，略有二緣：一拂小疑、二警群意。他聖變淨，並為一切如來變穢，但為二乘及凡夫類，非為菩薩。 > First, the causes for the arising of the sūtra are, in brief, five: first, to cause sentient beings to generate aspiration and revulsion; second, to cause those of the two vehicles to have rejection and acceptance; third, to reveal the inner and outer cultivations of bodhisattvas; fourth, to reveal the majesty and great virtue of the Tathāgata; fifth, because the faculties of the assembly at that time were ripe and it was fitting for them to hear it. Concerning the first—to cause sentient beings to generate aspiration and revulsion: Looking up to investigate the Buddha's manifestation to benefit sentient beings, it does not exceed two kinds: first, manifesting the body; second, preaching the Dharma. To discuss the bodies of the Buddhas, fundamentally they are not two. Thus the Mahāparinirvāṇa-sūtra says, 'If one can reckon that the Three Jewels are eternally abiding and identical with the real truth, this is the supreme, highest vow of the Buddhas.' In accordance with what is fitting for the multitude to hear and see, they are then divided into three kinds: first, the dharmakāya, which is the true principle free from delusion; second, the saṃbhogakāya, which is the actual wisdom that accords with reality; third, the nirmāṇakāya, which is the provisional form that responds to beings. Thus the Buddhabhūmi-sūtra says, 'Essential nature, dharma-enjoyment, and transformation evolve in their distinct modes.' Formerly, being covered by delusion, worldly affairs obscured and foolishness arose; now, cultivating by relying on the true Dharma, the correct principle becomes clear and retribution arises. The principle is the root of the path of awakening; revealing its station, it is named the dharmakāya. Retribution is the foremost of sacred virtues; cultivation perfected, it is termed the saṃbhogakāya. As for the subtle principle, intermediate persons have not yet understood it. (The subtle principle is the Buddha-nature dharmakāya. Intermediate persons are bodhisattvas of the ten grounds. Bodhisattvas of the ten grounds still do not clearly understand the Buddha-nature dharmakāya; thus the Bodhisattvabhūmi says: 'The objects and images that a bodhisattva of the tenth ground presently perceives are like a clear-sighted person \[looking\] through a fine silk veil.' And the \*Guanxiang lun\* also says: 'The dharmakāya of the Buddhas can only be known by a Buddha and a Buddha.' Since intermediate persons have not yet understood it, inferior persons naturally do not know it.) Superior wisdom is likewise unknown to the lower foolish. (Superior wisdom is the Buddha-wisdom saṃbhogakāya. The lower foolish are the two vehicles and ordinary beings. The two vehicles and ordinary beings are unable to know the Buddha's true wisdom. Thus the Lotus Sūtra says: 'Even if the entire world were full of beings like Śāriputra, exhausting their thought to measure it together, they could not know the Buddha's wisdom.' Lower persons do not yet know it, and intermediate persons also do not fully comprehend it.) Therefore, in response to beings' capacities, he displays transformation forms (multiplying his body into a hundred kotis to transform the two vehicles and ordinary beings is the subtle function of the nirmāṇakāya); suiting sentient beings' faculties, he manifests realization and awakening (manifesting a subtle, vast body to transform bodhisattvas of the ten grounds is the subtle function of the parasambhoga-kāya). It is naturally like the fine colors on an empty wall, clear, bright, and boundless; or jewel light cast upon water, whose radiance is circumscribed. The provisional and real of the Buddha's body can be made clear by taking similes. Thus the sūtra below says: 'The assembly gazes up at the Mahāmuni; none fails to give rise to pure faith in their hearts. Each sees the Bhagavat before them; this is the unshared mark of the Tathāgata.' Since the body is not different yet is explained as three according to what is fitting, the Dharma is likewise without distinction yet, following the capacities, becomes four—just as a wish-fulfilling jewel rains down treasures according to what is sought, or like the drum of the king of gods emits sound in response to thought. The Dharma has four kinds: first, teaching; second, principle; third, practice; fourth, fruit. Although dharmas have ten thousand differences, they do not exceed these four. What expresses through conceptual understanding is named 'teaching'. That which is expressed by the teaching is termed 'principle'. Cultivation in accordance with the principle is called 'practice'. That which is realized through cultivation is designated 'fruit'. Yet these four kinds are each not two in themselves; depending on conditions, they have distinctions, and all penetrate the three vehicles. Thus the sūtra below says: 'The Buddha preaches the Dharma with a single sound; sentient beings each understand according to their capacity, universally obtaining enjoyment and gaining its benefit: this is the unshared mark of the Tathāgata.' This means that the teaching is one, yet depending on conditions it penetrates the three; it is also like the single rain in the Lotus Sūtra universally moistening the three grasses and two trees of the three vehicles and two sages, whose growth differs. This is the teaching being identical while capacities differ, establishing the dharmas of the three vehicles. This sūtra also says: 'The Buddha preaches the Dharma with a single sound: some feel fear, some rejoice, some give rise to revulsion, and some cut off doubt: this is the unshared mark of the Tathāgata.' This is also the principle being one, yet depending on conditions penetrating the three. In the Ratnagotravibhāga, the nature of the river is without difference, but the crossing of the hare, the horse, and the elephant differs. This is the principle being identical while realizations differ, establishing the meaning of the three vehicles. In the Lotus Sūtra, the garment folds, tables, and desks \[are manifold, but\] there is only one door; although the exits differ, they escape the various disasters, and the cause of receiving the ox-cart is such. The Śrīmālādevī-sūtra also says: 'The abiding of the true Dharma, the extinction of the true Dharma, the prātimokṣa, the vinaya, pravrajyā, and upasampadā—these six dharmas are the Mahāyāna.' Thus across the sūtras and treatises of the two piṭakas, the cover of good is named 'abiding' and the elimination of obstacles is named 'extinction'. In the precepts, the abbreviated version is named prātimokṣa, and the extensive vinaya text is named vinaya; these are the dharmas of the Tripiṭaka to be learned. Those capable of learning are named pravrajyā, and receiving upasampadā pertains to the two vehicles; persons and dharmas together form the six places. Since it says they are all taught for the sake of the Mahāyāna, we know that lesser learning constitutes the cause for achieving the great. This is practice being identical while cultivations differ; because of the distinction between sudden and gradual, the karmas of the three vehicles are accomplished. The Lotus Sūtra also says that halfway along the road he spoke of the conjured city, and for the sake of a resting place spoke of two; the three carts initially entice, and afterward he equally bestows the ox\[-cart\]. This is the fruit being identical while provisions differ; because of the distinction between provisional and real, the fruits of the three vehicles are established. Therefore, we know that the nature of the Dharma that is preached is without difference; depending on external conditions, it is divided into various kinds. That the arising of this sūtra has, in brief, five causes is how we know it causes sentient beings to generate aspiration and revulsion. Aspiration and revulsion are of two kinds: first, internal aspiration and revulsion; second, external aspiration and revulsion. As for internal aspiration and revulsion: revulsion means revulsion toward the body of saṃsāra, and aspiration means aspiration toward the future Buddha body. The 'Skillful Means' chapter says: 'At that time Vimalakīrti, through great skillful means, manifested himself as having an illness. Because of his illness, kings, ministers, elders, and householders, countless thousands of people, all went to inquire after his illness. At that time, Vimalakīrti broadly preached the Dharma for them, saying: "Virtuous ones! This body, synthesized from the four mahābhūtas, is impermanent, without strength, without firmness, without power. It decays swiftly and cannot be relied upon or trusted. It is vexed by suffering, a vessel for a multitude of illnesses, fraught with many faults, a phenomenon that alters and is destroyed. Virtuous ones! Such a body is not what the wise rely upon…" up to the extensive explanation: "Virtuous ones! Toward such a body, one should generate revulsion; toward the body of the Tathāgata, one should generate joyful aspiration. The body of the Tathāgata is collectively formed from immeasurable wholesome dharmas; it is born from the cultivation of immeasurable superior merit and wisdom, born from morality, concentration, wisdom, liberation, and the knowledge and vision of liberation…" up to the extensive explanation: "Virtuous ones! The merit of the Tathāgata's body is like this; you all should generate the resolve to seek its realization. If you wish to obtain such a body and extinguish the illnesses of all sentient beings, you must generate the aspiration for anuttarā-samyak-saṃbodhi."' Dispelling \[attachment\] through revulsion toward the suffering mind, cutting off the root of suffering, causing them to aspire to the Buddha body and cultivate the Buddha's causes: thus we know that displaying illness and manifesting the inconceivable is intended to cause sentient beings to generate internal aspiration and revulsion. Furthermore, when the discourse was finished and they were about to proceed to the Āmrapālī-vana, the great assembly beside the Buddha all appeared golden in color, knowing that those who have aspiration and revulsion will surely fulfill their intentions in the end. As for external aspiration and revulsion: revulsion means \[revulsion toward\] an impure land, and aspiration means aspiration toward a pure land. In this sūtra, pure lands are of two kinds: first, manifested by this sage; second, manifested by another sage. Impure lands are also of two kinds: first, manifested by sentient beings; second, manifested by Śākyamuni. Examining the sūtra's exposition from beginning to end, the lands relied upon are two impure and two pure. Initially, when the Buddha was in the Āmrapālī-vana in the city of Vaiśālī broadly preaching the wondrous Dharma for the fourfold assembly, Ratnākara offered canopies, praised the Buddha's nature, and asked about doubts; the Buddha manifested supernormal powers, combining the canopies to respond to the inquiry, without yet clarifying different meanings, the country remaining as usual. He then told Ratnākara: 'If you wish to diligently cultivate and adorn a pure Buddha land, you should first through skillful means adorn and purify your own mind.' Śāriputra, sustained by the Buddha's majestic spiritual power, suddenly had this thought: 'If a bodhisattva's mind being pure causes the Buddha land to be adorned and pure, could it be that when my Bhagavat practiced the bodhisattva path, his mind was not adorned and pure, so that his land is mixed and impure?' The Buddha refuted and questioned him with similes, but Śāriputra did not yet understand; Śikhin explained extensively, and then he was on the verge of awakening. The Bhagavat brushed away the assembly's doubts; pressing the great trichiliocosm with his toe, it was transformed with wondrous jewel adornments, and Śāriputra then praised it as rarely seen. When Ratnākara's five hundred youths had realized anutpāda, eighty-four thousand sentient beings all heard and aroused awakened wisdom. The conditions for transformation having ended and what the assembly could endure \[being fulfilled\], the Buddha withdrew his supernormal powers, and the world was as before. Later, the Buddha sent Mañjuśrī to inquire after Vimalakīrti's illness; when the discourse was finished, they were about to proceed to the Āmrapālī-vana. In the 'Bodhisattva Practice' chapter, indicating his display was hard to conceive, the Āmrapālī-vana suddenly became vast and broad; right up to the end of the preaching of the sūtra, there was no further text on transforming into impurity, showing that turning away with revulsion from the impure and aspiring to the pure direction will ultimately and certainly be adorned and pure. The first and third manifest impure lands; the second and fourth transform into pure lands. In the former, our Bhagavat himself transformed the pure land; in the latter, Vimalakīrti and Mañjuśrī once again set apart the impure land. Therefore it is said that the pure land was transformed by this sage, because the Buddha, Vimalakīrti, and the like are all 'this sage'. As for that manifested by another sage: other sages are of two kinds. First, in the 'Fragrance Platform' chapter, when Śāriputra thought of food, Vimalakīrti thereupon manifested supernormal powers: above, passing from here through Buddha worlds as numerous as thirty-two sands of the Gaṅgā, there is a Buddha world named Wondrous Fragrance, in which the Buddha is named Supreme Fragrance Platform. Everything in that realm is composed of fragrance. There are no beings of the two vehicles at all, but only pure great bodhisattvas. At that time, this great assembly all viewed the matters of that Buddha land and the like; a thousand sentient beings all generated the aspiration for bodhi, and ten thousand bodhisattvas simultaneously realized the patient acceptance of anutpāda-dharma. Second, in the 'Contemplating the Tathāgata' chapter, lower persons not knowing higher stages, doubt suddenly arose in Śāriputra's mind: 'From where did this Vimalakīrti come here?' The Buddha said: 'In the world of Abhirati, there is the Tathāgata Akṣobhya; he has come here in order to deliver these sentient beings.' The great assembly gave rise to thirsting admiration in their hearts, wishing to see the pure Buddha land adorned with merits and the bodhisattvas of Abhirati. At that time, Vimalakīrti cut off and took that realm, placing it on the palm of his right hand like a potter's wheel or like a string of flower garlands, and entered into this realm to show it to the great assembly. Although those two realms were intermingled, each saw their own dwelling without difference from the original. The Buddha told the great assembly: 'If you wish to obtain such an adorned Buddha land, you should all emulate and learn the original practice of the Tathāgata Akṣobhya.' At that time, eighty-four nayutas of humans and devas in this land all generated the aspiration for anuttarā-samyak-saṃbodhi and vowed to be born in that realm; the Bhagavat predicted that they would all be born there. These two are called manifestations by other sages, because Fragrance Platform and Akṣobhya are both other sages. Causing revulsion toward the impure land so as not to give rise to unwholesome causes, and directing aspiration toward the pure realm so as to cultivate and uphold pure karma—by transforming lands and manifesting the inconceivable in this way, he intended to cause sentient beings to generate external aspiration and revulsion. When ordinary sentient beings hear the Dharma and cultivate learning, they must take aspiration and revulsion as the root. In the sūtra, the pure realms transformed by this sage are of two kinds: first, Śākyamuni himself transforming it; second, Vimalakīrti and Mañjuśrī transforming it in advance when about to arrive. The pure lands transformed by emanations are also of two kinds: first, viewing Wondrous Fragrance from afar; second, gazing upon Abhirati up close. The impure lands are also of two kinds: first, transformed by sentient beings; second, transformed by Śākyamuni. Therefore, the 'Introductory' chapter says: 'He told Śāriputra: "My Buddha land is always pure like this. In order to mature inferior sentient beings, I therefore manifest a mixed, impure land of immeasurable faults. For example, when the gods of the Trāyastriṃśa heaven eat together from a jewel vessel, according to their karmic retribution their food is different. Just so, Śāriputra, when immeasurable sentient beings are born in a single Buddha land, according to the purity or impurity of their minds, what they see differs."' Therefore, the pure is fundamentally the land of the sage, and by spiritual power other inferior sentient beings are also enabled to transform it into purity. Because of this, the impure is fundamentally the land of inferior sentient beings, and the sage accords with them, also making it impure. These bodies and lands, sāsrava and anāsrava, true or apparent, according with fruit or according with perfection, according with ordinary beings or according with sages, pure and impure transformed by one's own consciousness or other consciousnesses—as in the Vijñaptimātratā treatises, they should all be distinguished. This sage transforming into purity has, in brief, two conditions: first, dispelling lesser doubts; second, warning the minds of the multitude. Other sages transforming into purity is entirely for all Tathāgatas transforming impurity, but only for the categories of the two vehicles and ordinary beings, not for bodhisattvas. > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.1782.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.1782.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1782.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.1.5) — English, machine translation ## Linked texts (1) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.1.329) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.1.5](https://indike.org/pramana/in.bauddha.taisho.1782.1.5) · Pramāṇa