[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) › 5.27 # 止觀輔行傳弘決 5.27 止觀輔行傳弘決 5.27 - **Language:** Classical Chinese ### [5.27](https://indike.org/pramana/in.bauddha.taisho.1912.5.27) 「又十種」下，次釋十如。十如秖是《法華》實相權實正體，亦是車體，亦寶所體。今境是體，是故須明。故經云「諸法實相，所謂諸法如是相等。」既云諸法，故實相即十；既云實相，故十即實相。故使今解不與他同。於一念心，不約十界收事不遍，不約三諦攝理不周，不語十如因果不備，無三世間依正不盡。言十如者，南嶽讀文皆以如為句末故也。天台大師依義讀文凡為三轉：初以如為句，如即空也；次以相性等為句，相性不同，即假也；次以是為句，如於中道實相之是，即中也。以一一界具三諦故。義雖若是，常讀多依相性為句。准偈文云「性相義等」，先釋十界五陰十如。於中先且總釋，次別釋。先善總意以冠於別，則使別義泠然可見。初釋相中有法、譬、合。譬中水火以譬別異。攬而可別，故名為相，如人面色以先現故名之為相。言「休否」者，《爾雅》云「休者，喜也。」《廣雅》云「慶也。」否者，惡也。十界相望，善惡可知。「昔孫劉」等者，引事以證先現之相。漢末三人俱詣相者，相者見孫劉有社稷之相，即便語之。曹公不蒙相者所記，知相者不逮，褰衣示之。相者見已舉聲大哭：「天下鼎峙，四海三分」等。荼，苦菜也。至後漢末，此之三人果據三方，孫據吳、劉據蜀、曹據魏。前後二漢并王莽十八年、劉玄一年，合四百二十六年。後漢末獻帝時，董卓作亂，殺太后、焚洛陽，五星失度、五嶽崩裂，天狗流行、地數振動，白虹貫日、赤氣穿宮，穀一斛五十萬、豆一斛二十萬，州縣各權、群臣餓死。至建安元年，操為司隷校尉。操本沛人，姓曹氏，諱操，字孟德，漢曹參之後。少多機警，有權數，好飛鷹走狗，遊蕩無度。世人未奇之，唯南陽何顒等異之。本傳應別有相者不知。顒謂曰：「吾見天下之士未見若君者。天下將亂，非命世之士不能濟。能安者在君乎！」為校尉時知尚書令事。二年袁紹稱天子，八年操尚為冀州牧，十三年操為丞相，十八年後操自稱為魏公，十九年劉備、劉章據益州。備字玄德，涿郡人。備父，事州郡。少孤，母販履賃織為生。舍東南角籬上有桑樹，高五丈餘，常望氣罿罿如小車蓋。往來者異之，或云：「此家出貴人。」備小時兒戲其下曰：「吾必乘此羽葆車蓋。」叔父子驚曰：「勿妄言滅吾門矣。」年長大，不樂讀書、希走狗馬，奏音樂、美衣服。長七尺五寸，手過膝。少語，善下人，喜怒不形於色。此即顯相之貌也。至建安二十年，操殺皇后及皇太子，二十一年自稱魏主。其年劉備自稱漢中王，孫傳不能具記。曹公相隱如八界，孫劉相顯如二界。或已得無生，相彰於外，即如彌勒。「遠近皆記」者，遠記如記鴿雀成佛。〈法師品〉中一句一偈我皆與記，及常不輕等。近記者，如彌勒及賢劫中九百九十五佛。《法華》跡本二門，諸經會末得無生記乃至一生等。亦如《楞嚴》四種授記。佛告堅意：「是惡魔從今已往，漸漸當得首楞嚴三昧乃至成佛。」堅意語魔：「如來已與汝記。」魔言：「我不淨心，如來何故與記？」佛欲斷一切眾生疑故，告堅意言：「記有四種。一者未發心記。或有流轉六道，生於人間好樂佛法，過百千萬億劫當發心，過百千萬億阿僧祇劫行菩薩道，乃至供養佛、化眾生皆經若干劫，當得菩提。」迦葉白佛：「我今於一切眾生生世尊想。」佛言：「仁者善哉。不應妄稱量眾生，唯有如來能量眾生。二適發心與記。是人久劫種諸善根，好樂大法有慈悲心，發心即住不退地故，故發心與記。三密記者，有菩薩未得記，而行六度功德滿足，天龍八部皆作是念：『此菩薩幾時當得菩提？劫、國、弟子眾數如何？』佛斷此疑即與授記，舉眾皆知，此菩薩獨不知。四無生忍記者，於大眾中顯露與記。」經四記中，未發心記最遠，密記次遠，發心記次近，無生記最近，是故今云遠近皆記。今修觀者並隨實觀、不隨於權，故照己他十界相足。「如是性者」，初正解中有法、譬、合。性既有三，以相例此，相亦應三，故本末文並作三諦。「如竹」下，譬中云「燧人」等者，燧者，出火物也。此土先古燧人能出火故，後名出火物名之為燧。《字統》云「夜為烽，晝為燧。」非今正意。鄭玄云：「金燧者，火鏡也。木燧者，火鑽等。」《論語》云「鑽燧改火，四時不同。」《大經》云「因燧因鑽因手因乾草，四法和合故有火生。」今文語略，但云燧人。止觀如鑽，觀境如燧，助道如草，運功如手，斷惑性顯猶如火出。自既除惑亦能利他，名「燒一切」。「世間」下，破他，先總破、次別破。此即總也。自古共許涅槃為常住宗，以《法華經》不明佛性則非常宗，故今破之。「又有師」下，別破，判《法華》十如不應分之各明權實。「又涅槃」下，引《淨名》文例破。體力等餘意可見，思之。釋力中云「煩惱病故」等者，且約四聖力用以說。若準通意，凡有心者莫不堪任十界用故。次類解者，即別解也。應約十界別別明之，相繁難見，故束明也。「涅槃」者，即無餘也。其法麁者，名之為「相」。言「解脫」者，謂法樂也。其法細者，名之為「性」。得無餘者可表二乘，得法樂者性必無改。「五分為體」者，亦是色心，以戒為色、餘者為心。分為支分，五法和合名為法身，身即體也。言五法者，謂道俱戒、事理諸定、無漏正慧、二種解脫及了解脫智，廣解如論。「無繫為力」者，擇滅離於三界繫也，修二乘者必有是力。「既後有田中不生」者，未來生陰名為後有，陰復生陰名後有田。若入無餘，無生處故，故名不生。論云「本有、中有、當有」，當有即後有也。以無生故，故名無報。田是生義。此間古者以獵為畋，畋者取狩也。則四時不同，春蒐、夏苗、秋獮、冬狩。今以能生五穀為田，擬昔之畋。故《爾雅》云「田者地也，即取五穀之處也。」即是無復來報生處。《大經》三十四云「黑業黑報，白業白報，雜業雜報，非白非黑業非白非黑報，非白非黑名為無漏。迦葉難言：『世尊先說無漏無報，今云何言不白不黑報耶？』佛言：『義有二種：一者亦果亦報、二者唯果無報。黑等三業亦果亦報，黑等因生故得名果，能作因故故亦名報。無漏因生故名為果，不作他因故不名報。果即是習果，報即報果。從習因生故云從因，至報方能為他作因。今此無漏唯果無報。』」是故無漏不受來報，即不生義也。「菩薩佛類」中，問：總中既以色心為體，此中但以正因為體，何故闕色？答：圓釋正因秖是色心。如苦道為正因，非全心也。況修德性德並不離色心。「因緣有逆順」者，重約因緣作逆順釋。以義便故，可例餘法。順界內法如四趣等，逆界內法如前二乘。順界外法亦如二乘，但以無明為緣有異耳，至界外時界內行息，則須界外無明潤生故也。逆界外法如菩薩佛，又菩薩類多種不同，如後說。逆界外法既以中道為因，當知皆取破無明位。言「餘至準此可知」者，相性體三但是總說因緣之意，力者但是因緣功能，作者是預說因緣運用，果報秖是因緣習果及報果耳。故知略說即以因緣為本，廣說始終故須明十，是故界外皆取破無明位。「若依大乘三佛」者，佛有報身，故名為報。具如《玄》文約現生後論九論十，及以斷惑盡義等也（云云）。又如《大瓔珞》第八，慧眼菩薩問文殊言：「如來相好，為有報耶？為無報耶？」文殊言：「如來色身有報，法身無報。」慧眼復問：「去貪欲，內心淨，獲大果。六度之法非無相報，如何而得成法身耶？」文殊言：「如來法身有耶無耶？」慧眼曰：「色身是有，法身是無。如我觀察如來身者，非報非無報。」據此應以四句分別，謂色有報、法無報、事亦報亦無報、理非報非無報，故不應以無報為定。次明眾生世間但假實異。餘如前說。次明國土者，應以四土橫竪銷釋，具如《淨名疏》中。彼明隨見不同，此明所依各異。今論當分所居各別，若如《玄》文用教多少，今所未論。故《淨名疏》四土相望十種差別，以銷天器飯色不同。前九正當今文世間義也。一同居自異、二同居與方便不同、三方便自異、四方便與實報不同、五實報自異、六實報與下品寂光不同、七與中品寂光不同、八與上品寂光不同、九諸土總對寂光不同、十諸土非垢寂光非淨。前九正明諸土不同，第十但明諸土體耳。土雖差別不異寂光，寂光雖寂不異諸土。今文不論諸土體者，為成世間差別義故。於同居中別開善惡者，今文為明十界所依各各不同，尚應須明十土相別，且合六道以為善惡，如釋十如亦合四趣及合人天。「無漏」即是方便土也。「佛菩薩土」者，義通三土，佛則唯在上品寂光。 > From "Again, ten kinds" onward, next is the explanation of the ten suchnesses. The ten suchnesses are simply the primary substance of the provisional and real true mark in the \*Lotus Sūtra\*; they are also the substance of the carriage and the substance of the place of jewels. Here the object is the substance, and for this reason they must be explained. Thus the sūtra states: "The true mark of all phenomena: what are called all phenomena's suchness of appearance, and so forth." Having said "all phenomena", the true mark is therefore ten; having said "true mark", the ten are therefore the true mark. For this reason, the present interpretation is unlike those of others. In a single thought-moment of the mind, if one does not refer to the ten realms, phenomena are not comprehensively gathered; if one does not refer to the three truths, principle is not completely embraced; if one does not speak of the ten suchnesses, causes and conditions are not fully provided; without the three worlds, the dependent and proper \[rewards\] are not exhausted. Regarding the "ten suchnesses", Nanyue read the text always taking "suchness" as the end of the phrase. Great Master Tiantai read the text according to its meaning in three turns: first, taking "suchness" as the phrase, suchness is emptiness; next, taking "appearance, nature, and so forth" as the phrase, appearance and nature being distinct is provisionality; next, taking "is" as the phrase, being such in the true mark of the middle way is the middle—because each and every realm possesses the three truths. Although the meaning is like this, conventional reading mostly takes appearance and nature as the phrase. Based on the verse text which states "nature, appearance, meaning, and so forth", first explain the ten suchnesses of the five aggregates across the ten realms. Therein, first give a general explanation, and next a specific explanation. First understand the general meaning to head the specific, and the specific meanings will be clearly evident. In the initial explanation of appearance, there are the phenomenon, the simile, and the application. In the simile, water and fire illustrate distinction. That which can be distinguished upon inspection is called an appearance, just as a person's facial color is called an appearance because it manifests beforehand. As for "good fortune or misfortune", the \*Erya\* states: "Good fortune means joy." The \*Guangya\* states: "It means celebration." Misfortune means bad. When the ten realms are compared with each other, good and bad can be known. As for "In ancient times, Sun and Liu", and so forth, events are cited to verify the appearances manifesting beforehand. At the end of the Han dynasty, three men went together to a physiognomist. When the physiognomist saw that Sun and Liu had the appearances of masters of state, he immediately told them. Lord Cao did not receive any prediction from the physiognomist; knowing that the physiognomist fell short, he lifted his garments and showed himself. When the physiognomist saw him, he wept aloud, saying: "The world will stand like a tripod; the four seas will be divided into three," and so forth. \*Tu\* is a bitter herb. By the end of the Later Han, these three men indeed occupied the three regions: Sun held Wu, Liu held Shu, and Cao held Wei. The former and later Han dynasties, together with Wang Mang's eighteen years and Liu Xuan's one year, totaled four hundred and twenty-six years. At the end of the Later Han, during the reign of Emperor Xian, Dong Zhuo caused rebellion, killed the Empress Dowager, and burned Luoyang; the five planets lost their courses, the five sacred peaks cracked and collapsed, the heavenly dog swept through, the earth shook frequently, a white rainbow pierced the sun, a red vapor penetrated the palace, a bushel of grain cost five hundred thousand, a bushel of beans cost two hundred thousand, the prefectures and counties each wielded autonomous power, and the officials starved to death. In the first year of Jian'an, Cao became Colonel of the Retainers. Cao was originally a native of Pei, surnamed Cao, with the personal name Cao and the courtesy name Mengde, a descendant of Cao Shen of the Han. In his youth, he was very alert and shrewd, possessing tactical skill; he was fond of hunting with falcons and running dogs, roaming about without restraint. The people of the world did not yet find him extraordinary; only He Yong of Nanyang and others regarded him as exceptional. The original biography likely notes another physiognomist who failed to recognize him. Yong told him: "I have seen the scholars of the empire, but none like you. The empire is about to fall into chaos; none but a statesman of the age can rescue it. The one who can bring peace lies in you!" When he served as Colonel, he oversaw the affairs of the Imperial Secretariat. In the second year, Yuan Shao claimed the title of Son of Heaven. In the eighth year, Cao was still the Shepherd of Jizhou. In the thirteenth year, Cao became Prime Minister. After the eighteenth year, Cao proclaimed himself Duke of Wei. In the nineteenth year, Liu Bei and Liu Zhang held Yizhou. Bei, courtesy name Xuande, was a native of Zhuo Commandery. Bei's father served the commandery. Bei was orphaned young, and made a living with his mother by selling straw shoes and weaving mats for hire. Above the hedge at the southeast corner of their house was a mulberry tree, over five zhang high; when one looked at its vapor from afar, it was dense like a small carriage canopy. Passersby found it extraordinary, and some said: "A nobleman will come from this house." When Bei was a child playing beneath it, he said: "I will certainly ride in a carriage with feather canopies like this." His uncle's son was alarmed and said: "Do not speak wildly, or you will bring destruction upon our clan!" As he grew older, he took no pleasure in reading books, rarely pursued dogs or horses, and enjoyed music and fine clothes. He was seven chi five cun tall, with arms extending below his knees. He spoke little, was skilled at humbling himself before others, and did not show joy or anger on his face. This was his outwardly manifest appearance. In the twentieth year of Jian'an, Cao killed the Empress and the Crown Prince. In the twenty-first year, he proclaimed himself King of Wei. In that year, Liu Bei proclaimed himself King of Hanzhong. Sun's biography cannot be fully recorded here. Lord Cao's appearance was concealed, like the eight realms; Sun and Liu's appearances were evident, like the two realms. Or, having already attained the non-arising \[of dharmas\], the appearance is outwardly apparent, just as with Maitreya. As for "both distant and proximate are given predictions", distant predictions are like predicting that a dove or sparrow will become a buddha. In the chapter "Dharma Masters", \[it is said that for\] a single phrase or a single verse I bestow a prediction on all, as well as with Sadāparibhūta and others. Proximate predictions are like those for Maitreya and the nine hundred and ninety-five buddhas of the Bhadrakalpa. In the two gates of trace and origin in the \*Lotus Sūtra\*, at the conclusion of various assemblies in the sūtras, they attain the prediction of non-arising down to one more birth, and so forth. It is also like the four types of prophecies in the \*Śūraṅgama\*. The Buddha told Steadfast Intent: "From now on, this evil Māra will gradually attain the \*Śūraṅgama\* samādhi and ultimately achieve buddhahood." Steadfast Intent said to Māra: "The Tathāgata has already given you a prediction." Māra said: "My mind is not pure; why did the Tathāgata give me a prediction?" The Buddha, wishing to sever the doubts of all sentient beings, told Steadfast Intent: "There are four kinds of predictions. First is the prediction before arousing the aspiration. Some who wander in the six destinies and are born among humans take delight in the Buddhadharma; after hundreds of thousands of myriads of koṭis of kalpas they will arouse the aspiration, after hundreds of thousands of myriads of asaṃkhyeya kalpas they will practice the bodhisattva path, and through making offerings to buddhas and transforming sentient beings over so many kalpas, they will attain bodhi." Kāśyapa said to the Buddha: "I now regard all sentient beings as the World-Honoured One." The Buddha said: "Splendid, virtuous one! One should not rashly measure sentient beings; only the Tathāgata can measure sentient beings. Second is the prediction bestowed upon just arousing the aspiration. Because this person has planted wholesome roots over long kalpas, takes delight in the Great Dharma, and possesses a compassionate mind, upon arousing the aspiration they immediately abide in the stage of non-retrogression; therefore, upon arousing the aspiration they are given a prediction. Third is the secret prediction: there is a bodhisattva who has not yet received a prediction, yet has completed the merit of practicing the six perfections; the devas, dragons, and eight classes of beings all think, 'When will this bodhisattva attain bodhi? What will be the number of kalpas, lands, and assemblies of disciples?' The Buddha, severing this doubt, immediately bestows the prediction; the entire assembly knows, yet this bodhisattva alone does not know. Fourth is the prediction of the forbearance of the non-arising of dharmas, which is openly bestowed amidst the great assembly." Among the four predictions in the sūtra, the prediction before arousing the aspiration is the most distant, the secret prediction is the next distant, the prediction upon arousing the aspiration is the next proximate, and the prediction of non-arising is the most proximate; therefore it is said here that both distant and proximate are given predictions. Now, those who practice contemplation follow the contemplation of the real, not the provisional; hence they illuminate the sufficiency of the appearances of the ten realms in both self and others. Regarding "such nature", in the initial correct explanation there are the phenomenon, the simile, and the application. Since nature has three aspects, drawing an analogy to appearance, appearance should also have three; therefore the texts from beginning to end both constitute the three truths. From "Like bamboo" onward, in the simile, "the fire drill maker" and so forth: a fire drill is an instrument for producing fire. Because in ancient times in this land the fire drill maker was able to produce fire, instruments producing fire were later named fire drills. The \*Zitong\* states: "At night it is a beacon fire; by day it is a smoke signal." This is not the primary intention here. Zheng Xuan states: "A metal mirror is a solar reflector. A wooden drill is a fire drill, and so forth." The \*Analects\* state: "Drilling the wood to change the fire, which differs across the four seasons." The \*Mahāparinirvāṇa Sūtra\* states: "Because of the fire-stick, because of the drill, because of the hand, and because of dry grass, through the conjunction of these four phenomena fire arises." The present text speaks concisely, only saying "the fire drill maker". Calming and contemplation are like the drill, the object of contemplation is like the fire-stick, the aids to the path are like the dry grass, applying effort is like the hand, and severing delusions to reveal the nature is like fire bursting forth. Having eliminated delusions for oneself, one is also able to benefit others; this is called "burning everything". From "Worldly" onward, refuting others: first a general refutation, next a specific refutation. This is the general one. Since ancient times, it has been mutually accepted that nirvāṇa is the school of permanence; because the \*Lotus Sūtra\* does not explicitly state buddha-nature, they took it as not being the school of permanence, so it is now refuted. From "There is another master" onward, a specific refutation, judging that the ten suchnesses of the \*Lotus Sūtra\* should not be split into separately explaining provisional and real. From "Also the Nirvāṇa" onward, citing the text of the \*Vimalakīrti\* to refute by analogy. The remaining meanings of substance, power, and so forth are evident; reflect upon them. In explaining power, stating "Because of the disease of affliction" and so forth is temporarily explained in terms of the function of the four sages. If according to the comprehensive meaning, none who have a mind are incapable of bearing the functions of the ten realms. Next, explaining by categories is the specific explanation. It should be explained realm by realm across the ten realms; but as the aspects would be numerous and difficult to see, they are bundled together for explanation. "Nirvāṇa" is the remainderless. That which is coarse in that phenomenon is called "appearance". "Liberation" refers to the joy of the Dharma. That which is subtle in that phenomenon is called "nature". Attaining the remainderless can represent the two vehicles; attaining the joy of the Dharma, the nature will definitely not change. "Taking the five divisions as substance" also refers to form and mind, taking morality as form and the rest as mind. "Division" means a component; the conjunction of the five phenomena is called the Dharma body, and body is substance. The five phenomena are morality associated with the path, worldly and transmundane concentrations, uncontaminated right wisdom, the two kinds of liberation, and knowledge of the insight of liberation; they are extensively explained as in the treatises. "Taking non-attachment as power" refers to cessation through deliberation being separated from the attachments of the three realms; those who cultivate the two vehicles definitely have this power. Regarding "Since it does not grow in the field of future existence", the future aggregate of birth is called future existence; aggregates generating further aggregates is called the field of future existence. If entering the remainderless, because there is no place of birth, it is called non-arising. The treatises say "fundamental existence, intermediate existence, and future existence"; future existence is precisely subsequent existence. Because of non-arising, it is called having no retribution. "Field" has the meaning of producing. In ancient times in this region, hunting (\*tian\*) was written with the field radical (\*tian\*), where \*tian\* meant capturing game. It differed according to the four seasons: spring hunting, summer weeding-out, autumn culling, and winter catching. Now, taking the ability to grow the five grains as a field, it models after ancient hunting. Thus the \*Erya\* states: "A field is earth, namely the place where the five grains are harvested." That is to say, there is no longer a place of birth for future retribution. Fascicle thirty-four of the \*Mahāparinirvāṇa Sūtra\* states: "Black karma brings black retribution, white karma brings white retribution, mixed karma brings mixed retribution, non-white non-black karma brings non-white non-black retribution; non-white non-black is called uncontaminated. Kāśyapa raised an objection: 'The World-Honoured One previously stated that the uncontaminated has no retribution; why do you now say it is non-white non-black retribution?' The Buddha said: 'There are two meanings: first, both fruit and retribution; second, fruit only without retribution. The three karmas such as black are both fruit and retribution; because they arise from causes like black, they are called fruit; because they can act as causes, they are also called retribution. Arising from uncontaminated causes, it is called fruit; not acting as a cause for anything else, it is not called retribution. Fruit is habitual fruit; retribution is retributive fruit. Arising from habitual causes, it is said to derive from causes; only upon reaching retribution can it act as a cause for others. Now, this uncontaminated is fruit only and has no retribution.'" For this reason, the uncontaminated does not receive future retribution, which is the meaning of non-arising. In the category of "Bodhisattvas and Buddhas", question: Since the general explanation took form and mind as the substance, why does this section take only the primary cause as the substance, lacking form? Answer: The perfect explanation of the primary cause is just form and mind. Just as the truth of suffering is the primary cause, it is not purely mind. How much more so since cultivated virtues and nature virtues are not separate from form and mind! Regarding "Causes and conditions have direct and reverse", causes and conditions are again explained according to direct and reverse. Because the meaning is convenient, it can be applied to other phenomena. Conforming to phenomena within the realm corresponds to the four destinies and so forth; reversing phenomena within the realm corresponds to the previous two vehicles. Conforming to phenomena beyond the realm also resembles the two vehicles, only differing in taking ignorance as a condition; when reaching beyond the realm, practices within the realm cease, and thus ignorance beyond the realm is required to moisten birth. Reversing phenomena beyond the realm corresponds to bodhisattvas and buddhas; further, the categories of bodhisattvas have many variations, as explained later. Since reversing phenomena beyond the realm takes the middle way as the cause, one should know that these all refer to the stages of severing ignorance. As for "the rest can be understood by analogy to this", the three of appearance, nature, and substance are merely a general explanation of the intent of causes and conditions; power is merely the functional capability of causes and conditions; action is the advance explanation of the operation of causes and conditions; fruit and retribution are merely the habitual fruit and retributive fruit of causes and conditions. Thus one knows that the concise explanation takes causes and conditions as the root; to explain extensively from beginning to end, the ten must be clarified; therefore, beyond the realm, all refer to the stages of severing ignorance. Regarding "If relying on the three buddha-bodies of the Mahāyāna", buddhas possess a retribution body, hence it is called retribution. It is fully detailed as in the \*Profound Meaning\*, discussing nine and discussing ten with respect to the present, future, and subsequent lives, as well as the meaning of exhausting the severing of delusions (and so forth). Furthermore, in the eighth fascicle of the \*Great Bodhisattva Necklace Sūtra\*, Bodhisattva Wisdom Eye asked Mañjuśrī: "Do the marks and characteristics of the Tathāgata have retribution, or do they have no retribution?" Mañjuśrī said: "The Tathāgata's physical body has retribution; the Dharma body has no retribution." Wisdom Eye asked again: "Eliminating greed and desire, the inner mind is pure, and one obtains the great fruit. The practice of the six perfections is not without marked retribution; how then can it accomplish the Dharma body?" Mañjuśrī said: "Does the Tathāgata's Dharma body exist, or does it not exist?" Wisdom Eye said: "The physical body exists, but the Dharma body does not exist. As I contemplate the body of the Tathāgata, it is neither retribution nor non-retribution." Based on this, it should be distinguished with four propositions: form has retribution, dharma has no retribution, phenomenal action both has and lacks retribution, and principle neither has nor lacks retribution; therefore one should not determine it as having no retribution. Next, the world of sentient beings is explained as differing only between provisional and real. The rest is as previously stated. Next, explaining lands: one should interpret them horizontally and vertically across the four lands, fully as in the \*Commentary on the Vimalakīrti\*. That work explains the differences according to what is seen; this work explains that what is relied upon is distinct. Here, the residences are discussed as specifically distinct in their own right; if speaking of employing more or less of the teachings as in the \*Profound Meaning\*, that is not discussed here. Therefore, the ten kinds of distinctions comparing the four lands in the \*Commentary on the Vimalakīrti\* are used to explain why the colors of food in heavenly vessels differ. The first nine precisely correspond to the meaning of the world in the present text: 1) the land of common residence is internally distinct; 2) common residence differs from expedient means; 3) expedient means is internally distinct; 4) expedient means differs from real retribution; 5) real retribution is internally distinct; 6) real retribution differs from lower-grade tranquil illumination; 7) it differs from middle-grade tranquil illumination; 8) it differs from upper-grade tranquil illumination; 9) the various lands collectively differ from tranquil illumination; 10) the various lands are not defiled, and tranquil illumination is not pure. The first nine directly clarify that the lands are distinct; the tenth merely clarifies the substance of the lands. Although the lands are differentiated, they are not separate from tranquil illumination; although tranquil illumination is tranquil, it is not separate from the various lands. That the present text does not discuss the substance of the lands is to establish the meaning of differentiation among worlds. Opening good and bad separately within common residence is because the present text clarifies that the reliances of the ten realms are each different; while it should distinguish the ten lands from one another, it temporarily combines the six destinies into good and bad, just as when explaining the ten suchnesses it also combines the four destinies and combines humans and gods. "Uncontaminated" is the land of expedient means. "The land of buddhas and bodhisattvas" extends in meaning across the three lands; the Buddha is exclusively in upper-grade tranquil illumination. > — English (machine translation) (machine translation) - [Previous: 5.26](https://indike.org/pramana/in.bauddha.taisho.1912.5.26) - [Next: 5.28](https://indike.org/pramana/in.bauddha.taisho.1912.5.28) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1912.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.5.27) — English, machine translation ## Linked texts (1) - [金光明經文句記](https://indike.org/pramana/in.bauddha.taisho.1786.6.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.5.27](https://indike.org/pramana/in.bauddha.taisho.1912.5.27) · Pramāṇa