[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) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 10.23 # 瑜伽論記 10.23 瑜伽論記 10.23 - **Language:** Classical Chinese ### [10.23](https://indike.org/pramana/in.bauddha.taisho.1828.10.23) 第三辨十號中基云：十號名隨念功德者，隨眾生念而得功德故名隨念功德。言世尊體唯是一有十名號，且如今三藏判十中後一總號前九別號，就別號中初三通二利，中三唯自利，後三種唯利他，若爾如初及第三但明言無虛妄覺法勝義何處明利益，為言言無虛妄理不孤言須有受人，故知來中亦有他利等准知，下準純利他中亦有自利者，准解可爾，若如舊遠法師，於九別號，前五自德之名，次四利他之號，應利他，如何言自德，又前五中各為二對，初彰道圓後觀滅極，第三明初止觀二因圓後一果德，今依義言，應者但有應利之義，非是他利，故亦自利，測云：如是十號得名有七，如來應供善逝三從因為名，正等覺從用及體為名，明行圓滿從德及勝義為名，世間解及天人師從境及用為名，無上丈夫調御士從假人及用為名，佛從當體得名，薄伽從多義立名，謂自在等六義如佛地論說。言無虛妄名如來者，舊論云：非有如說故名如來，若如智度論、成實云：乘如實道來成正覺故曰如來，涅槃說云：乘六波羅蜜十一空來故曰如來，大品般若云：乘薩般若來化眾生故名如來，金剛般若云：無所從來亦無所去故名如來，問曰，若言無虛妄名如來者，佛本因緣發願，若諸眾生不入涅槃我亦不入，若諸眾生不得菩提我亦不證，雖發是願而諸眾生不自涅槃不得菩提，佛捨眾生自取涅槃及證菩提，云何得名言無虛妄，景師答曰，道理亦難，一說，根本發心雖有此願，自後觀菩薩雖利益而不及佛，若不成佛利他不廣，故須成佛道，但諸眾生不入無餘終不入無餘涅槃，故無虛妄，復有說言，根本發心誓度眾生不得菩提我誓不證，今諸菩薩雖十地行成而不取證，如文殊等，即楞伽云：闡提有二，一斷善根，二者菩薩闡提畢竟不取無上菩提，正等覺者，測云：此以正體智為體復言世間解以後得智為體，今解，亦可正智名正覺，後智名號覺。言如其勝義者，依他真實總名勝義，以對遍計所執情有法故，說依他亦名勝義，明謂三明，行如經說，止觀二品等者如舊論云：三明如經說，行諸止觀二法品，今論翻彼，以治三際愚故名三明，問曰，凡夫學人羅漢辟支菩薩諸佛皆知過去，何故有明非明有力非力，答曰，凡夫學人但總知果，知之有盡不得名明，羅漢辟支及具，諸佛因果並知照法周盡名明，八萬劫前通所不及猶有無知，無知所屈不得名力，問曰，宿命知過去，凡夫二乘同知於八萬，何故天眼見現在，即言凡夫見四天下梵王見小千聲聞見二千辟支見三千耶？景云：天眼耳通五識中慧作用劣，故隨人氣力見遠近，現境隔圍隨力見遠近，宿命通等是意識強得知八萬，有釋：唯菩薩種姓無生能知八萬劫，如數論等，非餘凡夫故。婆沙第百辨常見見劫差別，云聲聞種姓憶二萬劫，獨覺種姓憶四萬劫，菩薩種姓憶八萬劫，解天人師中，初列曰章復以義釋，與顯了義為開道故，釋為實眼故，共一切義為所依故，釋為實智故，義依智顯為義所依也，共不了義為能了故等四句釋為實義故，一如來於眾生未了義能為決了，二共眾生所生之義為能斷故，三共第一義諦甚深處為能顯故，四共初證甚深者更令明淨故，具此四義故云為實義故，共一切法為根本故等三句釋為實法故，法者教法也，如來共一切教法為根本故，為開導教法者故，為教法作所依者故，所以如來為實法也，上明師德下釋師義，如來能正教誡授天人等，測云：言為實眼故者緣義智，為實智故者緣法智，為實義故者重舉義智，為實法故者重舉法智云云：於能引攝義利法聚等三者，舊論云：義饒益非義饒益非非義饒益也，此即善等三性，能破諸魔其多功德名薄伽梵者，依品西國此號最勝，無問外道及佛法人皆嘆本師為薄伽梵，此間無名可翻故存梵語，若依梵本，一切經首皆言薄伽梵不著佛言，末後亦無世尊之號，依成實論云：具上九德故名世尊，亦不稱理。 > Third, in distinguishing the ten titles, Ji says: With regard to the ten titles being named 'merits \[borne of\] recollecting': because merit is attained in accordance with sentient beings' recollection, they are called 'merits of recollection.' Regarding the World-Honoured One, his essence is solely one, yet possesses ten titles. Now, as the Tripiṭaka Master determines among the ten, the final one is a general title, while the preceding nine are specific titles. Concerning the specific titles: the first three encompass both benefits \[self and other\]; the middle three are solely for self-benefit; and the final three are solely for benefiting others. If so, as the first and third merely state that his speech lacks falsehood and that he awakens to the ultimate truth of phenomena, where is benefiting others explained? It is because the lack of falsehood in speech does not stand in isolation without principle; there must be one who receives it. Therefore, one knows that in 'Thus-Come' (Tathāgata) there is also benefiting others, and so on, which should be understood by analogy. Below, by analogy, that within purely benefiting others there is also self-benefit may similarly be understood. If following Master Huiyuan of the old \[tradition\]: among the nine specific titles, the first five are names of self-virtue, and the subsequent four are titles of benefiting others. Since \[the Arhat title\] ought to benefit others, why call it self-virtue? Furthermore, within the first five, each constitutes two pairs: the first displays the perfection of the path, while the later contemplates the culmination of cessation; the third explains that the initial two causes of tranquility and insight are perfected, followed by the one fruition-virtue. Now, explaining according to meaning: 'worthy' (arhat) merely possesses the sense of 'worthy of being benefited,' not benefiting others, hence it is also self-benefit. Ce says: These ten titles derive their names in seven \[ways\]: Tathāgata, Arhat, and Sugata derive their names from causes; Samyaksaṃbuddha derives its name from function and essence; Vidyācaraṇasaṃpanna derives its name from virtue and ultimate truth; Lokavid and Śāstā Devamanuṣyāṇām derive their names from object and function; Anuttarapuruṣadamyasārathi derives its name from provisional person and function; Buddha derives its name from its actual essence; Bhagavat establishes its name from multiple meanings—namely, the six meanings of sovereignty and so forth, as explained in the Buddhabhūmi-śāstra. Regarding 'speech without falsehood' being called Tathāgata: the old commentary says, 'Because it is not otherwise than spoken, it is named Tathāgata.' According to the Mahāprajñāpāramitopadeśa and the Harivarman's Satyasiddhi: 'Because he comes along the path of reality to accomplish right awakening, he is called Tathāgata.' The Nirvāṇa Sūtra says: 'Because he comes by riding the six pāramitās and the eleven empties, he is called Tathāgata.' The Pañcaviṃśatisāhasrikā Prajñāpāramitā says: 'Because he comes riding all-knowledge (sarvākārajñatā) to transform sentient beings, he is named Tathāgata.' The Diamond Prajñāpāramitā says: 'Because he has nowhere from which he comes and nowhere to which he goes, he is named Tathāgata.' Question: If 'speech without falsehood' is named Tathāgata, the Buddha originally made a vow in his causal conditions: 'If sentient beings do not enter nirvāṇa, I also will not enter; if sentient beings do not attain bodhi, I also will not realize it.' Although he made this vow, sentient beings have not entered nirvāṇa themselves nor attained bodhi, yet the Buddha abandoned sentient beings to take nirvāṇa for himself and realize bodhi. How can he be named 'speech without falsehood'? Master Jing answers: The reasoning is indeed difficult. One explanation: Although this vow existed in his fundamental aspiration, he subsequently contemplated that although a bodhisattva benefits others, it is not equal to a Buddha; if he does not become a Buddha, his benefiting of others will not be extensive; therefore he had to achieve the Buddha path. However, so long as sentient beings have not entered without remainder, he ultimately will not enter nirvāṇa without remainder; thus there is no falsehood. Another explanation says: He fundamentally aspired and vowed to deliver sentient beings, saying 'If they do not attain bodhi, I vow not to realize it.' Now, although various bodhisattvas have completed the practices of the ten stages, they do not realize it—such as Mañjuśrī and others. This is just as the Laṅkāvatāra says: 'There are two kinds of icchantika: one who has severed the roots of goodness, and the bodhisattva-icchantika who ultimately does not take unexcelled bodhi.' Regarding Samyaksaṃbuddha, Ce says: This takes fundamental non-conceptual wisdom as its essence; furthermore, he states that Lokavid takes subsequent wisdom as its essence. Now it is explained: it is also permissible that right wisdom is named right awakening, and subsequent wisdom is named universal awakening. Regarding 'according with its ultimate truth': the paratantra and the true nature (pariniṣpanna) are together named ultimate truth; because it is contrasted with the phenomena that exist conceptually as parikalpita, paratantra is also called ultimate truth. 'Knowledge' means the three knowledges (vidyā); 'conduct' is as explained in the sūtra. Regarding 'the two categories of tranquility and insight' and so forth: as the old commentary says, 'The three knowledges are as explained in the sūtra; conduct comprises the two categories of phenomena: tranquility and insight.' The present śāstra translates that. Because they counter ignorance concerning the three periods of time, they are called the three knowledges. Question: Ordinary beings, learners, arhats, pratyekabuddhas, bodhisattvas, and all Buddhas all know the past; why are there \[distinctions between\] knowledge and non-knowledge, possessing power and lacking power? Answer: Ordinary beings and learners only generally know the results; their knowing has an end, so it cannot be named knowledge. Arhats and pratyekabuddhas, as well as the fully accomplished ones, all Buddhas, know both cause and effect, completely illuminating phenomena without remainder, which is named knowledge. Prior to eighty thousand kalpas, the superknowledges cannot reach, and there is still ignorance; being overcome by ignorance, it cannot be called a power. Question: The knowledge of past lives knows the past; ordinary beings and the two vehicles equally know eighty thousand \[kalpas\]. Why is it that when the divine eye sees the present, it is said that ordinary beings see the four continents, the Brahmā King sees a small-thousand \[world\], the śrāvaka sees two thousand, and the pratyekabuddha sees three thousand? Jing says: The divine eye and ear faculties are wisdom within the five consciousnesses, whose operation is inferior; thus, in accordance with the person's strength and capacity, they see far or near, and as present objects are partitioned and enclosed, they see far or near according to their power. The knowledge of past lives and so on is the mental consciousness, which is strong and thus able to know eighty thousand \[kalpas\]. Another explanation says: Only those of the bodhisattva gotra who possess birthlessness are able to know eighty thousand kalpas, as in the Sāṃkhya and other texts; it is not other ordinary beings. The hundredth fascicle of the Vibhāṣā, in distinguishing the differences of kalpas seen by those holding eternalist views, states that those of the śrāvaka gotra recollect twenty thousand kalpas, those of the pratyekabuddha gotra recollect forty thousand kalpas, and those of the bodhisattva gotra recollect eighty thousand kalpas. In explaining 'Teacher of Gods and Humans,' it first lists the main points and then explains them according to meaning: 'Because he opens the way for the explicit meaning' explains 'because he is the true eye'; 'because he is the support for all meanings' explains 'because he is the true wisdom'—meaning relies on wisdom to be revealed, hence he is the support for meaning. The four clauses beginning with 'because he is able to elucidate implicit meanings' explain 'because he is the true meaning': first, the Tathāgata can resolve implicit meanings for sentient beings; second, because he is able to sever the concepts generated by sentient beings; third, because he is able to reveal the profound aspects of ultimate truth; fourth, because he further purifies those who have newly realized the profound. Endowed with these four meanings, it is therefore said 'because he is the true meaning.' The three clauses beginning with 'because he is the fundamental root for all phenomena' explain 'because he is the true Dharma': 'Dharma' refers to the Dharma of the teachings; because the Tathāgata is the root of all scriptural teachings, because he is the guide of the scriptural teachings, and because he acts as the support for the scriptural teachings, the Tathāgata is the true Dharma. The above clarifies the virtues of a teacher; below explains the meaning of a teacher: the Tathāgata can properly admonish and instruct gods, humans, and others. Ce says: Saying 'because he is the true eye' refers to wisdom directed toward meaning; 'because he is the true wisdom' refers to wisdom directed toward Dharma; 'because he is the true meaning' re-mentions wisdom directed toward meaning; 'because he is the true Dharma' re-mentions wisdom directed toward Dharma, and so forth. Regarding the three \[phrases\] such as 'in the collection of dharmas that can lead to benefit and advantage': the old commentary says, 'beneficial meaning, unbeneficial meaning, and neither beneficial nor unbeneficial meaning'; these are the three natures, wholesome and so forth. One who can overcome Māra and possesses manifold merits is called Bhagavat: according to custom in the Western regions, this title is supreme; whether non-Buddhists or Buddhists, all praise their fundamental teacher as Bhagavat. Because there is no term here \[in China\] by which to translate it, the Sanskrit term is retained. If according to Sanskrit manuscripts, the beginning of all sūtras says 'Bhagavat' without adding the word 'Buddha,' and at the end there is also no title of 'World-Honoured One.' The Satyasiddhiśāstra says: 'Because he possesses the above nine virtues, he is named World-Honoured One'; this is also not in accord with principle. > — English (machine translation) (machine translation) - [Previous: 10.22](https://indike.org/pramana/in.bauddha.taisho.1828.10.22) - [Next: 10.24](https://indike.org/pramana/in.bauddha.taisho.1828.10.24) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1828.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.10.23) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.11.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.10.23](https://indike.org/pramana/in.bauddha.taisho.1828.10.23) · Pramāṇa