[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 2.27 # 止觀輔行傳弘決 2.27 止觀輔行傳弘決 2.27 - **Language:** Classical Chinese ### [2.27](https://indike.org/pramana/in.bauddha.taisho.1912.2.27) 「六字」下，次釋六字陀羅尼。言六字者，他云：稱三寶名，一寶二字，謂佛陀、達磨、僧伽。有人云：三寶為三字，觀世音為三字。此皆無有標章結句，是故不用。疏案經文，應為三種六字之義。一約果報以為六字，說偈竟云「有四部眾聞此六字」，即廣說六道拔苦功能。次約修因以為六字，如優波斯那聞六字章句令觀心脈，即廣明六妙門。三約六根以為六字，如舍利弗在寒林中答斯那問云眼與色相應等。即廣說六根。三文之後一一結云「聞此六字章句故也」，故六字義不出此三。今文正用初後二義。「大悲」等言，今家義立。「淨於」下，明六字功能。於中初文先約能破根本之惑。三毒是根，名三毒根。此三能生一切不善，理通一切，故今此文淨三毒根、能見佛道。又以無明為三毒根，是故破已能見佛道。「六字即是」下，正釋六字功能。能破六道三障二十五有。成二十五王三昧。言「六道」者，諸論及《阿含》、《正法念》廣明其相。《大論》三十三「問云：云何六道復云五道？答：佛去世後五百年中，部別不同，各迴佛經以從己義，故使修羅一道有無不同。」此中雖通云三障，輕重不同，是故須云六道三障。地獄從義立名，謂地下之獄名為地獄。梵云捺落迦，此云苦具。「八寒八熱」等，具如《釋籤》第四。鬼者，梵云闍梨哆，此云祖父。《爾雅》云「鬼者歸也。」《尸子》曰「古者名死人為歸人。」又云「人神曰鬼，地神曰祇，天神曰靈。」有云：飢餓謂餓鬼也，恒被驅使。此趣在閻浮下五百由旬，有閻浮界是根本處。亦有住閻浮洲者，有德者住華果樹林，無德者住不淨中。東西二洲亦有鬼，北洲唯有威德者。諸天亦有，隨生處形。俗中有阮籍兄孫瞻，每執無鬼論。忽有客詣之，言及鬼神之事。客乃理屈，作色曰：「鬼神者古今賢聖共許，君何獨言無？即僕是鬼也。」遂變形而滅。又阮咸有從子修，亦執無鬼。有論者云：「人死為鬼，君何獨言無？」曰：「今有見鬼者，言著生時衣。若人有鬼，衣亦有鬼耶？」論者伏焉。此亦論者不達鬼化為衣，令似彼人生時所著。俗雖說有，非委悉知，故俗教中但見人畜少分，不見餘之四道。故孔子云：「生與人事此尚未知，死與鬼神我為能測？」畜生者，褚究許六向究三反並通，若非褚六音即六畜也。謂牛馬雞豕犬羊，則攝趣不盡；今通論此道，不局六也。《婆沙》云「旁生，形旁行旁，故云旁生。」或云遍有，遍五道中有之故也。無明多者，不過畜生。又《大論》以三類攝之，謂晝行、夜行、晝夜行。又三，謂水、陸、空。《長含》廣明。阿修羅者，阿之言無、修羅云天，彼非天故。又修羅，此云端正，彼無端正故云也。又云無酒，世界初成住須彌頂亦有宮殿，後光音天下，如是展轉至第五天，修羅瞋便避之，無住處，下生此。又嫉佛說法，佛為諸天說四念處則說五念，佛說三十七品則說三十八品，常為曲心所覆。猜者，疑懼也。詩傳云「以色曰妬，以行曰忌，害賢曰嫉。」疑如後釋。故知修羅嫉賢忌行。人者，梵云摩㝹賒，此云意，人中所作皆先意思。《易》曰「唯人為萬物之靈。」《禮》云「人者天地之心、五行之端。」此亦未知五道故也。《婆沙》云「五道多慢，莫過於人。」又云「五道中能息意者，亦不過人。」住處有四，破人三障而云「天人」者，以人道中有事理故，故加之以天方伏於人。言「丈夫」者，人長一丈故曰丈夫。此則指人中最勝者方名丈夫。《白虎通》曰「夫者扶也，以道扶接故也。」今亦如是，以理扶之方名丈夫。見佛性理方名丈夫，故《涅槃》曰「見佛性者，雖是女人亦名男子。」男子即丈夫也。若據此意，天道亦應有第一義天為事理二釋。天者，俗釋如第一卷。俗亦未識三界諸天，是故但以清濁分之。今釋典中所言天者，亦名最勝，亦名光明，欲色無色（云云）。「標主得臣」者，大梵天王為三界主，餘皆屬臣。今但標主，攝得臣下。臣者，男子之賤稱，讓主為貴故也。此六得名或從對治，如四惡趣及人初釋也；或從理說，如人後釋，天從便宜。「廣六」下，約二十五三昧中，云「如幻等四」者，南用如幻、東用日光、西用月光、北用熱焰。「不動等十七」者，欲界用六、色界用七、無色用四。欲六者，不動破四王難，伏破忉利，悅意破夜摩，青色破兜率，黃色破化樂，赤色破他化。色界七者，白色破初禪，種種破梵王，雙破二禪，雷音破三禪，霔雨破四禪，照鏡破那含，如虛空破無想。無色四者，無礙破空處，常破識處，樂破不用處，我破非想非非想處。二十五有總為頌曰：四域四惡趣，六欲并梵王，四禪四無色，無想五那含。二十五三昧破二十五有，在《大經．聖行品》，具如《玄》文第四卷釋。「此經通三乘」下，結成三乘用觀不同，六道二十五有其義一也。以由能觀智不同故，分三人別。雖曰三乘，教應分四。前明二乘之法，此法即與兩菩薩共；今破二十五有見於我性，故菩薩乘中唯在別圓。破障通三，破有則別。「自調」者，從因為名。「自度」者，從果為名。「殺賊」者，從義立名。謂害物曰賊，為聖人之患害故也。《爾雅》云「蟲食苗節為賊。」三界結蟲食無漏苗，故阿羅漢翻為殺賊。「福厚」等者，百劫修福，故云福厚。福多助智，是故「根利」。「若起」下，由起大悲緣如實際得不退轉，此位應在初住初地念不退也。問：若爾，何故彼經云「佛告堅意：『首楞嚴定非初地所得，乃至非九地所得，唯第十地乃能得之。』」答：此是別教教道之說，以首楞嚴名健相故，故非下地之所能得。圓義具如第一卷末，初心尚得觀於涅槃，豈不得觀首楞嚴耶？「七佛八菩薩」等者，次約諸經。《七佛神呪經》中，初明七佛各有陀羅尼，及說功能以為懺法。次文明八菩薩，一文殊、二虛空藏、三觀世音、四救脫、五跋陀和、六大勢至、七堅勇、八釋摩男，亦各有神呪及功能悔法。乃至經下文復有普賢菩薩等及八龍王，亦各有滅罪呪。又如《七佛俱胝陀羅尼》及《瑜伽》中，八大菩薩各有陀羅尼，謂觀音、勢至、普賢、文殊、虛空藏、金剛藏、除障蓋、彌勒。「虛空藏八百日塗廁」者，廁謂間雜也，人之間上其處雜穢故名也。《虛空藏經》云「未來世中善毘尼者，應教眾生說治罪法。有三十五佛救世大悲，須立道場具諸供養，先禮十方佛，稱三十五佛名，別稱大悲虛空藏名。何者？虛空藏頂上有天冠，冠中有如意珠，冠中有三十五佛現。是菩薩結加趺坐，或時現作一切色像。行者若於夢中若坐禪中見此相時，以摩尼珠印印行者臂上作滅罪字。若得此相，還入僧中如法說戒。」《南山行儀》亦用此文。若準此意，足數可矣。故《付法藏》中滅重罪已，時人名為清淨律師。若優婆塞得字，不障受戒。故鈔主依之對俗辨邊，非無憑據。若不得字，空中唱言：「罪滅罪滅。」又無此相知毘尼人，夢見虛空藏告言「毘尼薩，毘尼薩」者，其比丘及優婆塞更令懺悔，一日至七日禮三十五佛，菩薩力故其罪輕微。知法者，復教八百日塗廁，日日告言：「汝作不淨事，一心塗治一切廁，勿令人知。塗已洗浴，禮三十五佛，稱虛空藏名，向十二部經五體投地自說罪咎。又經三七日，應集親友於佛像前稱三十五佛名，文殊賢劫菩薩為作證明，白四羯磨如前更受。」此亦是犯重失戒之文，若不失者如何悔已令其更受？經云「佛告波離：『汝為未來無慚多犯者，應作如此懺悔方法。』」具在《南山儀》中。言集親友者，應非俗眷。比有犯重之徒直來受者，未見益方。若受後生慚，猶勝沈俗。自謂不捨，來入僧中，根本既無，坐次安在？此文且順虛空藏意。若准律文，一支一境雖復已壞，餘支餘境猶轉如故，是故依律坐次非無。 > Under "six syllables," \[the text\] next explains the six-syllable dhāraṇī. As for the six syllables, others say: reciting the names of the Three Jewels, with two syllables per jewel, namely fotuo (Buddha), damo (Dharma), and sengqie (Saṅgha). Some say: the Three Jewels make three syllables, and Guanshiyin makes three syllables. Neither of these has any introductory heading or concluding sentence, so they are not adopted. According to the commentary's examination of the sūtra text, there should be three kinds of meanings for the six syllables. First, taking the retributive effects to be the six syllables: after preaching the verses, it says, "There are assemblies of the fourfold retinue who hear these six syllables," which then elaborates on the power to extract suffering from the six destinies. Second, taking the cultivation of causes to be the six syllables: just as Upasena, upon hearing the six-syllable phrases, was made to contemplate the heart-pulse, which then elaborates on the six marvelous gates. Third, taking the six sense faculties to be the six syllables: just as Śāriputra in the Cool Forest, answering \[Upa\]sena's question, spoke of the eye corresponding with forms and so forth, which then elaborates on the six sense faculties. After each of these three passages, it concludes by saying, "Because they heard these six-syllable phrases." Thus the meaning of the six syllables does not go beyond these three. The present text properly employs the first and last two meanings. The words "great compassion" and so forth are doctrinally established by our school. Under "purify," it explains the power of the six syllables. In that, the first passage first addresses the ability to destroy fundamental delusion. The three poisons are the root, termed the roots of the three poisons. These three can generate all unwholesome things and in principle pervade everything; therefore, the present text speaks of purifying the roots of the three poisons and being able to see the Buddha Path. Furthermore, taking ignorance as the root of the three poisons, once it is destroyed one is able to see the Buddha Path. Under "the six syllables are just," it properly explains the power of the six syllables. They are able to destroy the three obstacles of the six destinies and the twenty-five realms of existence, achieving the twenty-five king-samādhis. As for the "six destinies," various treatises, the Āgamas, and the Saddharmasmṛtyupasthāna Sūtra explain their marks extensively. Chapter 33 of the Dazhidulun asks: "Why are they called the six destinies, and elsewhere called the five destinies? Answer: In the five hundred years after the Buddha's passing, the different sects were not uniform; each altered the Buddha's sūtras to conform to its own doctrine, thereby causing the single destiny of the asuras to be either present or absent." Although here \[the text\] speaks generally of the three obstacles, their lightness and heaviness differ; therefore, one must speak of the three obstacles of the six destinies. Hell (diyu) takes its name from its meaning: a prison beneath the earth is called hell. In Sanskrit it is naraka, translated here as "instruments of suffering." The "eight cold and eight hot \[hells\]" and so forth are fully detailed in the fourth fascicle of the Shiqian. Spirits (gui): in Sanskrit they are preta, translated here as "ancestors." The Erya states: "A spirit (gui) is a returner (gui)." Shizi says: "The ancients called the dead 'returning people.'" It also says: "The spirit of a human is called gui, the spirit of the earth is called qi, and the spirit of heaven is called ling." Some say: hunger and starvation define hungry ghosts (pretas); they are constantly driven and enslaved. This destiny is located five hundred yojanas below Jambudvīpa, where the realm of Yama is the fundamental location. There are also those dwelling in Jambudvīpa; those with virtue dwell in flowering and fruit-bearing groves, while those without virtue dwell in impurities. The eastern and western continents also have spirits; the northern continent has only those of majestic virtue. The various heavens also have them, shaped according to the place of birth. In worldly lore, Ruan Ji's grandnephew Zhan consistently maintained the treatise on the non-existence of spirits. Suddenly a guest visited him and spoke of ghosts and spirits. The guest was bested in reasoning, flushed with anger, and said: "Ghosts and spirits have been affirmed by the worthy and sagely from antiquity to the present; why do you alone say they do not exist? I am a ghost!" Whereupon he transformed his shape and vanished. Furthermore, Ruan Xian had a nephew, Xiu, who also held that ghosts do not exist. A debater asked: "Humans upon dying become ghosts; why do you alone say they do not exist?" He replied: "Nowadays those who see ghosts say they wear the clothes from when they were alive. If a human has a ghost, do clothes also have ghosts?" The debater was silenced. This debater simply did not comprehend that ghosts conjure clothes to resemble what that person wore when alive. Although worldly teachings speak of their existence, they do not know them thoroughly; therefore, worldly teachings only perceive humans and a small fraction of animals, failing to see the remaining four destinies. Thus Confucius said: "While you do not yet know about life and human affairs, how can you know about death and spirits?" Animals (chūsheng): the pronunciation chu has three readings—chu, xu, and xiang—all of which are acceptable; if it is not the sound chu-liu, it refers to the six domestic animals (liùchù), namely cattle, horses, fowl, pigs, dogs, and sheep, but this does not exhaust the destiny. Now, discussing this destiny generally, it is not restricted to the six. The Vibhāṣā says: "Cross-wise born (tiryag-yoni): because their shape is horizontal and their movement is horizontal, they are called cross-wise born." Or it is said: they are everywhere present, because they exist ubiquitously throughout the five destinies. Those with abundant ignorance do not exceed animals. Furthermore, the Dazhidulun subsumes them into three classes: those active by day, those active by night, and those active by day and night. There are another three classes: water, land, and air. The Dīrghāgama explains this extensively. Asuras: a means non-, and sura means god (deva); they are non-gods. Furthermore, sura is translated here as "handsome"; because they lack handsomeness, they are so called. It is also said that they are "without liquor." When the world was first formed, they dwelled on the summit of Mount Sumeru and also had palaces. Later, the gods of the Ābhāsvara Heaven descended, and thus progressing stage by stage down to the fifth heaven, the asuras became angry and avoided them; lacking a dwelling place, they descended to be born here. Furthermore, they are jealous of the Buddha preaching the Dharma: if the Buddha preaches the four stations of mindfulness for the devas, they preach five stations; if the Buddha preaches the thirty-seven aids to awakening, they preach thirty-eight aids; they are constantly obscured by a crooked mind. "Suspicion" (cai) means doubt and fear. The Shizhuan says: "Regarding beauty it is called envy; regarding conduct it is called resentment; harming the worthy is called jealousy." Doubt will be explained later. Thus we know asuras are jealous of the worthy and resentful of virtuous conduct. Humans (ren): in Sanskrit manuṣya, translated here as "mind/intention," because whatever is done among humans is preceded by mental intention. The Yijing says: "Only human beings are the most spiritual of all things." The Liji says: "Humans are the mind of heaven and earth, the head of the five phases." This too stems from not knowing the five destinies. The Vibhāṣā states: "Among the five destinies, none has more arrogance than humans." It also states: "Among the five destinies, none surpasses humans in being able to calm the mind." There are four dwelling places. When destroying the three obstacles of humans, it mentions "deva-human" because there are phenomenal and principled aspects within the human destiny; therefore, by adding the devas, humans are subdued. As for "master" (zhangfu, virile man): because a man is ten feet tall, he is called a zhangfu. This then points to the most supreme among humans before he is called a zhangfu. The Baihu tong says: "Fu means to support, because he supports and guides with the Dao." Here it is also like this: only one who is supported by principle is called a zhangfu. One who sees the principle of Buddha-nature is called a zhangfu; hence the Nirvāṇa Sūtra says: "One who sees Buddha-nature, even if a woman, is called a man." A man is precisely a zhangfu. If based on this intention, the destiny of the devas should also have the deva of ultimate truth, forming the two explanations of phenomenon and principle. Devas: the worldly explanation is as in the first fascicle. Worldly lore also does not recognize the devas of the three realms, and thus merely distinguishes them by clarity and turbidity. What the Buddhist scriptures now call devas are also termed the most supreme, or termed radiant, across the desire, form, and formless realms (and so forth). "Naming the master captures the ministers": the Great Brahmā Deva King is the master of the three realms, and the rest are all subjects and ministers. Here, by merely naming the master, the ministers and subordinates are encompassed. "Minister" (chen) is a humble appellation for a man, yielding to the master as noble. These six derive their names either from the antidotes, as in the four evil destinies and the initial explanation of humans; or from principle, as in the latter explanation of humans, with devas treated according to expedience. Under "expanding the six," regarding the twenty-five samādhis, "the four such as the illusion-like" means: the south uses the illusion-like, the east uses the sun-radiance, the west uses the moon-radiance, and the north uses the hot-flame. "The seventeen such as the immovable" means: the desire realm uses six, the form realm uses seven, and the formless realm uses four. The six of the desire realm are: the immovable destroys the difficulties of the Four Kings; the subduing destroys Trāyastriṃśa; the pleasing destroys Yāma; the blue destroys Tuṣita; the yellow destroys Nirmāṇarati; the red destroys Paranirmitavaśavartin. The seven of the form realm are: the white destroys the first dhyāna; the manifold destroys the Brahmā King; the twin destroys the second dhyāna; the thunder-sound destroys the third dhyāna; the raining destroys the fourth dhyāna; the mirror-reflecting destroys the anāgāmin; the space-like destroys non-conception. The four of the formless realm are: the unobstructed destroys the sphere of space; the permanent destroys the sphere of consciousness; the blissful destroys the sphere of nothingness; the self destroys the sphere of neither-perception-nor-non-perception. The twenty-five realms of existence are summarized in a verse: The four continents, four evil destinies, / the six desires along with the Brahmā King, / the four dhyānas and four formless states, / non-conception, and the five anāgāmins. The twenty-five samādhis destroying the twenty-five realms of existence are found in the "Chapter on Holy Conduct" of the Mahāparinirvāṇa Sūtra, fully explained as in the fourth fascicle of the Xuanwen. Under "this sūtra is shared by the three vehicles," it concludes that the three vehicles differ in their application of contemplation, while the six destinies and the twenty-five realms of existence share the same meaning. Because the contemplating wisdom differs, the three types of persons are differentiated. Although called the three vehicles, the teachings should be divided into four. The previous explanation concerned the method of the two vehicles, which is shared with the two types of bodhisattvas; now, destroying the twenty-five realms of existence and seeing one's own nature belongs exclusively to the distinctive and perfect teachings within the bodhisattva vehicle. Destroying obstacles is shared by the three, but destroying existence is distinct. "Self-taming" takes its name from the cause. "Self-crossing" takes its name from the result. "Slayer of thieves" (arhat) establishes its name from the meaning: harming living beings is called a thief, for it brings affliction and harm to the sage. The Erya says: "Insects eating the joints of sprouts are called thieves." The insect of fetters in the three realms eats the sprouts of the unoutflowing; hence arhat is translated as "slayer of thieves." As for "abundant merit" and so forth: having cultivated merit for a hundred kalpas, it is called abundant merit. Abundant merit aids wisdom, hence the "sharp faculties." Under "if arousing," through arousing great compassion and taking the true limit as the cognitive object, non-retrogression is attained; this rank should be the non-retrogression of thought at the first abode or first bhūmi. Question: If so, why does that sūtra state: "The Buddha told Firm Intention: 'The Śūraṅgama Samādhi is not attained by the first bhūmi, up to not attained by the ninth bhūmi; only the tenth bhūmi is able to attain it'"? Answer: This is the statement of the distinctive teaching's doctrinal path; because the Śūraṅgama is termed the heroic mark, it cannot be attained by the lower grounds. The perfect meaning is fully detailed at the end of the first fascicle: if the initial mind can even contemplate nirvāṇa, how could it not contemplate the Śūraṅgama? Under "the seven Buddhas and eight bodhisattvas," \[the text\] next refers to various sūtras. In the Sūtra of the Divine Dhāraṇīs of the Seven Buddhas, it first explains that each of the seven Buddhas has a dhāraṇī and expounds their functions as a repentance ritual. Next, the text explains eight bodhisattvas: first, Mañjuśrī; second, Ākāśagarbha; third, Avalokiteśvara; fourth, Trāṇamukta (Jiutuo); fifth, Bhadrapāla; sixth, Mahāsthāmaprāpta; seventh, Dṛḍhavīrya (Jianyong); eighth, Śākyamuni/Śākyamāṇava (Shimonan); each also possesses a divine mantra and a method of repentance with its functions. Furthermore, later in the sūtra, there are Samantabhadra Bodhisattva and others, as well as the eight dragon kings, each of whom also possesses a sin-eradicating mantra. Again, as in the Seven Buddhas Koṭi Dhāraṇī and the Yogācārabhūmi, the eight great bodhisattvas each have a dhāraṇī, namely Avalokiteśvara, Mahāsthāmaprāpta, Samantabhadra, Mañjuśrī, Ākāśagarbha, Vajragarbha, Sarvanīvaraṇaviṣkambhī, and Maitreya. As for "Ākāśagarbha \[mandates\] eight hundred days of cleaning latrines": "latrine" (ce) means intermixed; because human excretion occurs there and it is mixed and foul, it is so named. The Ākāśagarbha Sūtra says: "In future ages, those skilled in the Vinaya should teach sentient beings to speak of methods for remedying transgressions. There are thirty-five Buddhas of world-rescuing great compassion; one must establish a practice hall equipped with all offerings, first pay homage to the Buddhas of the ten directions, recite the names of the thirty-five Buddhas, and separately recite the name of the greatly compassionate Ākāśagarbha. Why? On the crown of Ākāśagarbha's head there is a heavenly crown; within the crown is a wish-fulfilling jewel, and within the crown the thirty-five Buddhas appear. This bodhisattva sits cross-legged, sometimes manifesting all bodily forms. If the practitioner, in a dream or while sitting in meditation, sees these marks, \[the bodhisattva\] will stamp the practitioner's arm with the mani-jewel seal, making the characters for 'eradicating sins.' If one attains this sign, one returns into the Saṅgha to recite the precepts according to the Dharma." The Nanshan Xingyi also uses this passage. According to this intention, making up the quorum is permissible. Therefore, when severe offenses were eradicated in the Fu fazang, people at the time called them pure Vinaya masters. If an upāsaka obtains the characters, it does not obstruct receiving the precepts. Thus the commentator relies on this when addressing laypeople on border cases, not without textual evidence. If one does not obtain the characters, a voice calls out in space: 'The sins are eradicated, the sins are eradicated.' Furthermore, if there is a Vinaya master who does not have this sign, and dreams of Ākāśagarbha telling him: 'Vinaya-sattva, Vinaya-sattva,' he should make that bhikṣu and upāsaka repent further, paying homage to the thirty-five Buddhas from one to seven days; through the bodhisattva's power their sins will become light and minute. The master of the law should also instruct him to clean latrines for eight hundred days, telling him daily: 'You have done impure deeds; single-mindedly clean and coat all latrines, not letting anyone know. Having cleaned them, bathe, pay homage to the thirty-five Buddhas, recite the name of Ākāśagarbha, and throw your five limbs to the ground before the twelve divisions of scriptures, confessing your transgressions. After another three weeks (twenty-one days), gather relatives and friends before the Buddha image, recite the names of the thirty-five Buddhas, have Mañjuśrī and the bodhisattvas of the Bhadrakalpa act as witnesses, and undergo the fourfold motion-and-resolution ordination again as before.' This too is a passage on losing the precepts due to committing a severe offense; if they were not lost, why after repenting would he be ordered to receive them again? The sūtra says: 'The Buddha told Upāli: "For those in the future who lack shame and commit many offenses, you should perform this method of repentance."' This is fully found in the Nanshan Yi. Regarding 'gathering relatives and friends,' this should not mean worldly kin. Recently, there are those who committed severe offenses and directly came to receive \[the precepts\]; no beneficial method has been seen in this. If after receiving them they give rise to shame, it is still better than sinking into worldliness. But if claiming not to have abandoned \[the precepts\], they enter into the Saṅgha, when the fundamental \[precept\] is already gone, where does their seating order stand? This text temporarily accords with Ākāśagarbha's intention. If based on the Vinaya texts, although one branch and one object are destroyed, the remaining branches and objects continue as before; therefore, according to the Vinaya, their seating order is not non-existent. > — English (machine translation) (machine translation) - [Previous: 2.26](https://indike.org/pramana/in.bauddha.taisho.1912.2.26) - [Next: 2.28](https://indike.org/pramana/in.bauddha.taisho.1912.2.28) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1912.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.2.27) — English, machine translation ## Linked texts (1) - [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786.3.161) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.2.27](https://indike.org/pramana/in.bauddha.taisho.1912.2.27) · Pramāṇa