[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) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 18.10 # 大毘盧遮那成佛經疏 18.10 大毘盧遮那成佛經疏 18.10 - **Language:** Classical Chinese ### [18.10](https://indike.org/pramana/in.bauddha.taisho.1796.18.10) 第十邪見戒。復次祕密主！菩薩當捨離邪見、住於正見，觀當來世而生怖畏。當無害是隨煩惱，問東答西、問西云東者也。撿問之，無曲無諂、其心端直，於佛法僧其心決定，決定謂乃至歸命三寶也。是故祕密主，邪見最為極大過，能斷菩薩一切善根，一切諸不善法之母。如悉曇字母能生諸字，邪見亦爾，能生一切不善也。是故祕密主！下至喜笑因緣，乃當不起邪見之心。復次祕密主！菩薩捨離邪見。彼正見、他世見，無害無曲、無幻端直，佛法僧心性決定。是故祕密主！邪見離諸過菩薩一切善根斷轉母等，如是一切是不善諸法。是故祕密主！乃至戲笑觀看亦不起邪見。此第十戒相也。經持邪見戒者，邪見是不善之本，謂害此邪見而持於戒，故云持邪見戒也。承上九戒亦例此可知，應言持不殺戒，乃云持殺戒者，亦准此說也。邪見，謂各各於其本法之中，即見理不正、順於邪道者皆是也。此是害三世善之根本，謂由過去行業而有今世五陰依止之果，復由今世行業而有未來果報。由先了此因緣法故，得入無常無我等門。從此無常無我之智，得入法空如實相。當知離此世間正因果，外別無正見正慧也。若謂無果無因，即壞三寶四諦法。以壞三寶四諦法故，無四沙門果等一切聖法及世出世善法。今盡撥無此事，即是外道宗計也。當住正見，謂即翻前非，決定正信因果諦實之法也。諦者即是如來真實句，若謗此即是害一切善也。無害之害者，害謂煩惱支分，由此故能見障一切善，障一切善故名害也。次轉釋之。云何無害？謂無曲也。曲即邪見也，猶如蛇未入竹筒所行屈曲。見心亦爾，若未入諸法實相道中，則曲而不正也。次又轉釋。云何無曲？謂同於幻等，觀此心實相從緣而生猶如於幻耳。以其達實故離於戲咲，離戲咲者即是無幻也。若如此者，即是住於端直之心，於三寶境界心常決定也。以入實相端直道故，即是於三寶中常得決定之性也。是故勸諸菩薩離此諸過之根本也。以不善所謂能害一切善法之根本也，以善故菩薩持戒當離此過惡也。轉謂徙惡為善，如經說若無明轉即變為明。今邪見亦如是，舉體即是慧性，為若轉令端直即是正見，不同聲聞厭諸煩惱別求聖法也。不善亦爾，轉此善性而為不善，如結水為氷，無別性也。母等者，母是能生之義。言因邪見能生一切不善之法，猶如於母也。以是義故，菩薩乃至戲笑觀看亦不生邪見。舉要言之，不生一念犯此邪見戒之心，況復多耶？如聲聞經中，戲笑語等不自犯於學處。此則不爾，乃至於戲笑等中作邪見等事亦不可也，而況故思之業耶？然菩薩有慧方便故，即能於諸見不動，而修三十七品，即於邪相入於正相。何以故？以眾生無始以來多習此法，卒難為正。如彼良醫，先同其事業，後奪彼權，如《涅槃》等說也。又如菩薩藏本生中說：乃往過去有城名波羅奈，王名梵施。然此乃久遠劫之事，而今城名即是彼先舊地，當知世界中數數還於舊地而得本名也。然近曰波羅奈，王亦名梵施，數數與古同名也。時彼王大臣婆羅門生一子，其子生時空中四方雲色青黃赤白，各隨一方綵絢彌布，乃至遍閻浮提而降微雨。凡婆羅門法，若生子時，必請天仙聖智之人，先令觀相而為制名。時大臣求得一仙令觀其子，仙問是子生時有何瑞相，當依此制名。父以前事對之。仙人曰：「我韋陀典中，若生時有此相者，必通四韋陀典，流演法澤布於四方。」因名為慶雲。然大臣種族習四韋陀典，是摩納婆宗，故依本宗號摩納婆也。此童子年漸成立傳習其業，凡四明宗旨無不洞曉。而作是念：「不唯解故而獲義利，當思擇行之。尋究此文上下宗旨，當依何法而得出離也。」所以者何？以此童子宿殖德本久資慧性故，雖生異見之宗，而能自生此覺悟之心也。然一一尋究經宗，但生梵天而無出世之道。而白父言：「今所習中未有出世之道。更有何法而為增上耶？」父言：「我自祖宗相承，唯此法最妙。又是梵王所說，但可尊行，何能更求勝法耶？」子復念言：「今所學未竟，云何懈怠？必當更求勝慧。」父言：「我聞雪山之中有大仙人，於四韋陀外別有決擇深義，名計磔婆（此名問答隨心也）。即以此教故，號此仙為計磔婆仙。」「我今當往問彼。」父言：「此仙所住嶮絕，非人迹所至，云何能至耶？」時子去心不息，尋即詣彼。時諸天神以此童子必能利益眾人，因共加持，遂達仙所。彼仙見此容貌奇特有過人之表，先意問訊，近彼坐已。時彼仙有五千仙人，而為上首，常演深法。即問童子：「何由至此？」童子具述前事，因白大仙：「我於人間學此四典，恐有僻解不合本旨。請仙敷述。」「唯。」大仙印許，時即廣陳所解。大仙嘆言：「此童子慧悟過人，我之所解所不能及。然童子所云出世道者，我親從梵王聞之，有大仙當出于世，號一切智者見者。唯斯人能演斯法，非我等志中所及也。」又隨所解分別之旨具教授之。時童子以先世善根，今聞一切智名得未曾有，深因荷師恩，念欲報之。然梵志報師之法，須鹿皮之衣以黃為梵綖，及五百金錢。念已，欲尋求之。聞南方有王當立，欲示威德受灌頂位，廣施梵行者，欲於彼求之。然彼先有梵志等，令王備羊馬人各千，殺以示威用為灌頂，冀獲名稱遠聞。童子後至，時王聞彼童子名而大歡喜：「我將立，而感此賢人，大吉祥也。」即引為上賓，令共定儀法。童子召諸婆羅門一一究問：「今此殺生之祠出何文據？」研覈苦至，彼並理屈。因告王言：「此灌頂法非真道也。王可於一日中，於四城門辦具一切供具，隨來求者悉以惠之。其福無量，名亦遠布。」王亦先有善根，聞即悟解，敬從其教，厚為之禮。童子但取五百金錢及鹿皮綖直而去。中路至寶定城（此城近揵馱羅界也），王名軍勝（以軍戰必勝故立名也），以然燈佛初出于世，嚴飾城邑方欲迎之，潔清衢路種種布花香特異常日。童子見已，問人：「何故如此？為以我至故耶？為有他緣乎（時童子名遠布，所在厚接敬之，故自疑也）？」城中人報云：「有佛出世名曰然燈，王欲迎之耳。」童子聞佛名豁然大喜，「今此名號出過已典，將非大仙所說者耶？」因用所得之物求覓供物，欲往獻佛。時天魔以彼心大故，恐引無量眾生出過己界，蔽一切人無有可買之物。時有女人以先福，與童子久遠因緣故，魔不能蔽。童子從求買花，答曰：「我欲獻佛。設令一花以百金錢，亦所不賣。」童子言：「汝已定賣。」即以百錢而買一花，乃至五莖用五百金錢。女人即要言：「我不與汝。汝若世世能為我夫者乃可得耳。」童子深念：「女人妨菩薩道，我寧不買此花。」尋欲置去。女言：「我要世世助成真道，終不相礙云云。」如經律說也。及持花至佛所，散以供養，於空中為蓋，隨佛入城。童子得未曾有，佛為說法深得法利。又於道路泥濘處，欲布鹿皮衣令佛蹈之。魔王五度擲去之，而告言：「童子！汝所行真道，一切世間汝最為上。云何自棄真道，學沙門邪道之法乎？」彼終不以介意為念。前有狹道而泥濘，佛必由中過。因候至時，布衣及髮以掩之令佛蹈過。次弟子欲隨佛過，佛言：「止止。此大心者，汝等蹈之，壞汝大福。」佛因案頂而授其記。當於爾時，即見十方各如恒沙佛國，皆案其頂而為授記，即登菩薩第九地也。時無量百千天人眾，以此大士因緣，皆捨邪見而入正道。此即示菩薩慧方便故，先示入於邪道，盡彼宗旨，方便迴心故，能引彼無量同類，故名慧方便具足也。當更撿經具說之。 > Tenth is the precept against false view. Furthermore, Lord of Mysteries! A bodhisattva should abandon false view and abide in right view, observing future lifetimes and giving rise to fear. One should be without harm—which is a secondary affliction: when asked about the east, one answers west, and when asked about the west, one speaks of east. Examining and questioning it, one is without crookedness and without flattery, and one's mind is upright and direct; regarding the Buddha, Dharma, and Saṅgha, one's mind is resolute—resolute meaning even taking refuge in the Three Jewels. Therefore, Lord of Mysteries, false view is the greatest fault of all; it can sever all good roots of a bodhisattva and is the mother of all unwholesome phenomena. Just as the siddham alphabet can generate all characters, false view is also like this: it can generate all unwholesome things. Therefore, Lord of Mysteries! Down to occasions of laughter and amusement, one must not give rise to a mind of false view. Furthermore, Lord of Mysteries! A bodhisattva abandons false view. That right view, view of other worlds, is without harm, without crookedness, without deceit, and upright and direct; regarding the Buddha, Dharma, and Saṅgha, the nature of the mind is resolute. Therefore, Lord of Mysteries! When false view is abandoned, all faults \[are removed\]; it is like the mother that turns into the severance of all good roots of a bodhisattva; all such are unwholesome phenomena. Therefore, Lord of Mysteries! Even in playful banter or spectacles, one does not give rise to false view. This is the characteristic of the tenth precept. That the sūtra speaks of "observing the precept of false view": false view is the root of the unwholesome; it means harming this false view and observing the precept, hence it is called "observing the precept of false view." Drawing upon the preceding nine precepts, this can also be understood by analogy: one should say "observing the precept of not killing," yet it says "observing the precept of killing"; it should also be understood in accordance with this explanation. False view means: within each of one's fundamental dharmas, seeing the principle improperly and according with false paths—all such are this. This is the root of harming goodness in the three times. It means that from past actions and karmas there is the fruit of depending upon the five aggregates in this present life, and furthermore, from the actions and karmas of this present life there are future retributions. Because one previously comprehended this dharma of causes and conditions, one is able to enter the gateways of impermanence, non-self, and so forth. From this wisdom of impermanence and non-self, one is able to enter the emptiness of phenomena as dharmatā. One should know that apart from this mundane right cause and effect, there is no other right view or right wisdom. If one says there is no fruit and no cause, one destroys the dharma of the Three Jewels and the Four Truths. Because one destroys the dharma of the Three Jewels and the Four Truths, there are no four fruits of the śramaṇa, no noble dharmas whatsoever, nor any mundane or supramundane wholesome dharmas. To now completely negate and deny these matters is the tenet of non-Buddhist traditions. "Should abide in right view" means reversing the previous error and having resolute right faith in the true dharma of cause and effect. "True" refers to the Tathāgata's true words; if one slanders this, it is to harm all goodness. Regarding the "harm" in "without harm": "harm" refers to a branch of the afflictions; due to this, one can view and obstruct all goodness; because it obstructs all goodness, it is called harm. Next, it is further explained: What is meant by "without harm"? It means without crookedness. Crookedness is false view, just as a snake before entering a bamboo tube moves in a crooked manner. The viewing mind is also like this: if it has not entered the path of the dharmatā of all phenomena, it is crooked and not straight. Next, it is further explained: What is meant by "without crookedness"? It means being identical to an illusion and the like, observing that the dharmatā of this mind arises from conditions just like an illusion. Because one penetrates reality, one is free from frivolous banter; to be free from frivolous banter is to be without deceit. If one is like this, one abides in an upright and direct mind, and one's mind is always resolute regarding the domain of the Three Jewels. Because one enters the upright and direct path of dharmatā, one always attains a resolute nature regarding the Three Jewels. Therefore, all bodhisattvas are exhorted to abandon the root of all these faults. Because the unwholesome is what can harm the root of all wholesome phenomena, for the sake of goodness, a bodhisattva who keeps the precepts should abandon these faults and evils. "Turning" means moving from evil to good, as the sūtra says: if ignorance turns, it transforms into brightness. Now false view is also like this: its entire substance is the nature of wisdom; if it turns and is made upright and direct, it is right view; this is not like the śrāvakas who loathe afflictions and separately seek noble dharmas. The unwholesome is also like this: turning this good nature makes it unwholesome, just as water congeals into ice, having no distinct nature. "Mother and the like": "mother" has the meaning of being able to give birth. It means that due to false view, all unwholesome phenomena can be born, just like a mother. For this reason, even in playful banter or spectacles, a bodhisattva does not give rise to false view. To state the essence: one does not give rise to a single thought of violating this precept against false view, let alone many! As in the śrāvaka sūtras, playful words and the like do not themselves constitute an infraction of the training rules. Here it is not like that: even within playful banter and the like, to engage in false view and such matters is impermissible; how much less so intentional karma? However, because a bodhisattva has the upāya of wisdom, they can remain unmoved amidst all views while cultivating the thirty-seven limbs of awakening, and right amidst false characteristics enter into true characteristics. Why is this? Because sentient beings have practiced this dharma extensively since beginningless time, and it is difficult to rectify them all at once. Like an excellent physician, one first joins in their activities and afterwards removes their authority, as explained in the Nirvāṇa \[Sūtra\] and elsewhere. Furthermore, as told in the Bodhisattvapiṭaka Jātaka: Long ago in the past, there was a city named Vārāṇasī, and a king named Brahmadatta. However, this was a matter of long kalpas ago, and the present city's name is simply that former, ancient site; one should know that in the world, places repeatedly return to their old locations and receive their original names. But in more recent times there was also a Vārāṇasī, and a king also named Brahmadatta, repeatedly sharing the same name with antiquity. At that time, that king's great minister, a brāhmaṇa, fathered a son. When the son was born, in the sky across the four directions the clouds were colored blue, yellow, red, and white, richly spreading their hues according to each direction, even raining a gentle shower throughout Jambudvīpa. By brāhmaṇa custom, when a son is born, they must invite heavenly seers and wise persons to first examine the signs and confer a name. At that time, the minister sought and found a seer to examine his son. The seer asked, "When this child was born, what auspicious signs appeared? The name should be conferred according to this." The father answered with the preceding events. The seer said: "In my Vedic scriptures, if one has this sign at birth, he will certainly master the four Vedic scriptures and spread the moisture of the Dharma across the four directions." Therefore, he was named Celebration Cloud (Qingyun). Now, the minister's clan studied the four Vedic scriptures and belonged to the Māṇava lineage; hence, according to his native school, he was called Māṇava. As this boy gradually grew up, he inherited and practiced his heritage; of the essential doctrines of the four knowledges, there was none he did not thoroughly comprehend. Then he thought: "One does not gain benefit merely through understanding; one must contemplate, discern, and practice it. In investigating this text's doctrines from beginning to end, by what dharma may one attain transcendence?" Why is this? Because this youth had planted roots of virtue in past lives and had long nourished his wisdom-nature; therefore, even though born into a school of differing views, he was naturally able to give rise to this awakening mind. However, investigating the doctrines of the scriptures one by one, they only led to rebirth in the Brahmā heaven, with no path of supramundane liberation. He said to his father: "Among what we now study, there is no path of supramundane liberation. What further dharma is superior?" The father said: "Transmitted through our ancestors, only this dharma is most wondrous. Moreover, it was spoken by King Brahmā; you should only honor and practice it; how could you seek a more excellent dharma?" The son thought again: "What I am studying now is not yet complete; how could I be remiss? I must certainly seek further superior wisdom." The father said: "I have heard that in the Snowy Mountains there is a great seer who, outside the four Vedas, has distinct deep discriminations, named Kaiṭabha (this means answering questions according to one's mind). Because of this teaching, this seer is called the Seer Kaiṭabha." \[The youth said,\] "I should go now and question him." The father said: "The place where this seer lives is precipitous and severed, unreached by human tracks; how could you arrive there?" At that time, the son's determination to go did not cease, and he immediately set out to visit him. At that time, all the devas, seeing that this youth would surely benefit many people, jointly provided adhiṣṭhāna, and he finally reached the seer's place. When the seer saw his extraordinary appearance, with features surpassing ordinary men, he took the initiative to greet him; after he sat near him, the seer—who was the leader of five thousand seers and constantly expounded the profound Dharma—asked the youth: "By what means did you arrive here?" The youth recounted the previous events in full and said to the great seer: "I have studied these four scriptures among humans, but I fear I may have biased understandings that do not accord with the fundamental meaning. I ask the seer to expound it." "Very well," the great seer consented, whereupon \[the youth\] broadly presented what he understood. The great seer praised him: "This youth's wisdom and insight surpass ordinary men; my own understanding cannot match it. However, regarding the path of supramundane liberation of which you speak, I heard it directly from King Brahmā: a great seer shall appear in the world, named the All-Knowing and All-Seeing One. Only this person can expound this dharma; it is beyond the scope of our minds." He then gave full instruction according to the distinctions of what he understood. At that time, due to good roots from past lives, hearing the name of the All-Knowing One for the first time, the youth attained what he had never had before; deeply grateful for the master's kindness, he wished to repay it. By the rules of the brāhmacārins for repaying a teacher, one requires a deerskin garment, yellow thread for the sacred cord, and five hundred gold coins. Having thought this, he wished to seek them. He heard that in the south a king was about to be enthroned, and wishing to demonstrate his majesty and authority upon receiving the consecration rank, would give generously to practitioners of pure conduct; he wished to seek them there. However, there were already brāhmacārins and others who had instructed the king to prepare a thousand sheep, horses, and men each, to slaughter them to demonstrate authority for use in the consecration, hoping to gain renown heard far and wide. The youth arrived later. When the king heard the youth's name, he rejoiced greatly: "I am about to be enthroned, and to attract this worthy man is a great auspiciousness!" He immediately invited him as an honored guest and had him determine the ritual rules together. The youth summoned the brāhmaṇas and questioned each one: "On what textual authority is this sacrifice involving taking life based?" Examining and investigating with utmost rigor, their arguments were completely refuted. He then told the king: "This consecration method is not the true path. In a single day, Your Majesty may arrange all manner of offerings at the four city gates, bestowing them upon whoever comes to ask. Its blessing will be immeasurable, and your renown will spread far and wide." The king also possessed past good roots; hearing this, he immediately understood, respectfully followed his instructions, and presented him with generous gifts. The youth took only the value of five hundred gold coins and the deerskin cord, and departed. On the road, he reached the city of Ratnasambhava (this city is near the Gandhāra region); the king was named Jetasena (named because he was always victorious in military battles). Because Dīpaṃkara Buddha had first appeared in the world, the city was adorned and decorated as they were about to welcome him; the streets were cleansed, and various flowers and fragrances were laid out, remarkably different from ordinary days. When the youth saw this, he asked people: "Why is it like this? Is it because of my arrival, or is there another reason (at the time the youth's fame spread far and wide, and he was received and respected generously wherever he went, hence he doubted himself)?" A person in the city replied: "A buddha has appeared in the world named Dīpaṃkara, and the king merely wishes to welcome him." Hearing the Buddha's name, the youth was overwhelmed with great joy: "This name surpasses all existing scriptures; could it be the one spoken of by the great seer?" Using the goods he had acquired, he sought offerings, wishing to go and present them to the Buddha. At that time, the heavenly Māra, knowing the greatness of his mind and fearing he would lead immeasurable sentient beings beyond his realm, obscured everything so that there was nothing for people to buy. At that time, there was a woman who, due to past merit and a long-standing karmic affinity with the youth, could not be obscured by Māra. The youth sought to buy flowers from her, and she replied: "I wish to offer them to the Buddha. Even if one flower were offered for a hundred gold coins, I would not sell it." The youth said: "You have already set a price." He immediately bought one flower for a hundred coins, up to five stalks for five hundred gold coins. The woman then made a condition, saying: "I will not give them to you. Only if you can be my husband life after life may you have them." The youth thought deeply: "A woman is an obstacle to the bodhisattva path; I would rather not buy these flowers." He immediately wished to leave them and depart. The woman said: "I pledge to assist you in attaining the true path life after life, and never be an obstacle, and so forth," as told in the sūtras and vinaya. When he brought the flowers to the Buddha's place and scattered them in offering, they formed a canopy in the air, following the Buddha into the city. The youth attained what he had never had before, and when the Buddha preached the Dharma for him, he profoundly attained the benefit of the Dharma. Furthermore, at a muddy place on the road, he wished to lay down his deerskin garment for the Buddha to step on. King Māra threw it away five times and told him: "Youth! The true path you practice is supreme among all the world. Why abandon your own true path and study the false path of the śramaṇas?" He never took it to heart. Ahead there was a narrow, muddy path where the Buddha would certainly pass. Waiting until the time came, he spread his clothes and hair to cover it, allowing the Buddha to step across. Next, when the disciples wished to follow the Buddha across, the Buddha said: "Stop, stop! This is one of great mind; if you step on him, it will destroy your great merit." The Buddha then pressed his hand on his crown and bestowed his prediction. At that time, he immediately saw buddha-lands in the ten directions, each like the sands of the Ganges, all pressing their hands on his crown and bestowing his prediction, whereupon he ascended to the ninth bhūmi of a bodhisattva. At that time, immeasurable hundreds of thousands of devas and humans, through the karmic affinity of this great being, all abandoned false views and entered the right path. This demonstrates that because of a bodhisattva's upāya of wisdom, they first display entering into false paths, thoroughly fathom their doctrines, and through upāya turn their minds; therefore, they can lead those immeasurable peers. Thus it is called "endowed with the upāya of wisdom." This should be further examined in the sūtras and expounded in full. > — English (machine translation) (machine translation) - [Previous: 18.9](https://indike.org/pramana/in.bauddha.taisho.1796.18.9) - [Next: 18.11](https://indike.org/pramana/in.bauddha.taisho.1796.18.11) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1796.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.18.10) — English, machine translation ## Linked texts (1) - [大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.6.14) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.18.10](https://indike.org/pramana/in.bauddha.taisho.1796.18.10) · Pramāṇa