[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) › [淨名經關中釋抄](https://indike.org/pramana/in.bauddha.taisho.2778) › 1.15 # 淨名經關中釋抄 1.15 淨名經關中釋抄 1.15 - **Language:** Classical Chinese ### [1.15](https://indike.org/pramana/in.bauddha.taisho.2778.1.15) 二明今古同異。有三意。一約義。二約時。三別料簡。一後魏留支三藏立一音教引此經云。佛以一音演說等。二北涼曇無讖立二種教。一半字小乘。二滿字大乘。三陳真諦立三種教。一轉法輪。四諦是。二照法輪。諸般若經是。三持法輪。解深密等是。四隋笈多三藏立四種教。一四諦教。小乘經是。二無相教。般若經是。三法相大乘。楞伽經是。四觀行大乘。華嚴經是。又宋地論師大演法師亦立四宗教。一因緣宗毘曇論等。二假名宗。成實論等。三不真宗。般若經等。四真宗。如華嚴涅槃經等。乃至齊護身法師立五宗教。開前第四涅槃明佛性為第四真實宗。華嚴法界為第五法界圓明宗。二就時者。道場觀岌二師三時明義。第一時說有相法輪。第二時說無相法輪。第三時說常住法輪。若四時明義者。生法師云。始自道樹終乎泥洹凡說四種法輪。一者善淨法輪。謂始說一善乃至四空令去三塗之穢。二方便淨法輪。謂無漏道品得二涅槃。三真實法輪。謂破三之偽成一之實。四者無餘法輪。斯則會歸之談乃說常住妙旨。若開善光宅二法師判三種教。一頓。二漸。三偏方不定。漸中分為五時。一頓教。謂華嚴經也。二十二年前說有相教。小乘教也。三十二年後說無相般若教。四抑揚教。此經是。五同歸教。法華涅槃也。三別簡此經去取者。先半滿明義。此經滿字與華嚴等不異。三時明義屬。第二無相得道未明佛性常住。若四宗明義。是真宗大乘及出緣起之教。五時明義是第四抑揚之教由未會三歸一及明常住佛性也。次詳定者。若言此經未明佛性者。此明真性解脫。豈非佛性耶。下文明如來種。種即性異名耳。若言未明常住者。下文明金剛之體。夫如者不異。如無有生。如無有滅等。豈非常住耶。若真宗同法花者。何得聲聞未受記也。若滿字同涅槃者。彼是醍醐。此乃由是生蘇教也。備如法花玄義。煩不具載　第三明近判釋。初約義及時。二就乘兼藏。初中經教有四。一者頓。二者漸。三者不定。四者祕密。初頓者。如花嚴經云。譬如日出前照高山。又如大經云。雪山有草名曰忍辱。牛若食者即得醍醐等。二漸者。即五味相生即是從小乘事戒定乳得生滅四諦酪。次方等大乘最初說無生四諦無量無作對破小乘呵責聲聞樂小法者。即是從酪出生蘇摩訶般若。亦具說無生無量無作令聲聞轉教。即是從生蘇出熟。如是法華說一實無作四諦。為諸聲聞開佛知見。悉受記莂。乃至大經為諸比丘說圓伊三點佛性涅槃安置諸字祕密藏中。即是從熟蘇出醍醐。如此明五味之義。與常途一往似同。細心比並亦大異也。三明不定者。亦不同舊解。別有偏方不定之說。今但於前五味教內利根之人處處悉皆得見佛性。故有滿字之義大經云。譬如有人致毒於乳。乃至醍醐亦能殺人。所以梁武流支攝山三家明此經大品皆是滿字明佛性常住意在此也。四祕密者。大論云。佛初轉法輪顯露教中。明五人得須陀洹果八萬諸天得法眼淨。祕密教中無量菩薩聞說大乘得無生忍。又云。從得道夜至泥洹夜常說般若。又此經云。佛以一音演說法。眾生隨類各得解。此是祕密之相。今判此經非是頓教。乃是五味漸教生蘇之味。若約不定。即是至生蘇而殺人。入不二法門住不思議解脫也。若祕密即不可出也。二就乘兼藏者。先明乘者。有說二乘。一大。謂滿字。二小。謂半字。有說三乘。謂聲聞緣覺菩薩。復次法華經於一佛乘分別說三為權。十方佛土中唯有一乘法是實。即是權實具論為四。故勝鬘亦云三乘歸依非究竟歸依故也。復次婆沙等論明生滅三乘。大品經明無生三乘。瓔珞等經次第一乘。花嚴等經明圓頓一乘通明乘者。運載為義。此經具權實半滿通論也。二就藏辯者。有說二藏。謂聲聞菩薩。婆沙明三藏。謂素怛攬藏經也。毘奈耶藏律也。阿毘達摩藏論也。分別功德經明四藏。三藏外別立雜藏。雜詮戒定惠也。法藏部立五藏。謂四藏外別立菩薩藏。對法論立六藏。謂大小各三。胎藏經說八藏。謂大小乘各四有經律論雜也。總名藏者。梵比摘迦。此名為藏。以蘊積為義也。此經就人明藏。即菩薩藏攝。故文云。菩薩法藏所攝。就法明藏。即經藏攝。故文云。我雖從佛聞百千經。未曾聞此決定實相經典也。問。十二部經此是何部。答。不然。十二部者非是別有部卷。蓋隨經義類以分別。故今經皆具申明此義。略開二重。初正明義。後對文。初中三意。一翻釋名。二辯體相。三簡差別。初釋名有總別。總者十二部名意。如前略答。故新云。十二分。釋別名者。修多羅。如前明。大經始終通名也。二祇夜。此云重誦。長行未了。偈頌再宣三和伽羅那。此云受記。聖智懸監記當事故。四伽他。此云諷誦。以妙言詞結句宣唱。五優陀那。此云無問自說。聖慈哀愍不請而宣。六尼陀那。此云因緣。雜集論云。又有因緣制立學處。七阿波陀那。此云譬喻。法說難明。假喻以況。八伊帝目多伽。此云本生。自說昔因所生事。九闍陀伽。此云本事。宣諸弟子過事故。十毘佛略。此云方廣。真理正直遍諸法故。十一阿浮陀達摩。此云未曾有。亦云希法。神變無方罕聞見故。十二憂婆提舍。此云論義。賓主往來詮正理故。二辯出體相。如前分別三。諸門有四。初部藏同異者。統據宗詮。是三藏收隨分別明。是部分攝。如此經藏唯是經分開十二。又瑜伽云。阿毘達摩攝論議。毘奈耶攝因緣。餘並修多羅攝。復次部藏各有通別。修多羅通詮三學。別唯詮定。部中修多羅是通餘皆別故。第二立所以者。大經云。以能聽者所宜聞故。又對治十二入十二因緣故。又三轉十二行法輪故。又諸佛法爾故。第三大小多少有四。一大具小闕。如法花經云。我此九部法隨順眾生說。小乘不求大果故無授記。必藉師資故無自說。無常理狹故無方廣。二小具大闕。大經云。護大乘者授持九部。菩薩上根非藉緣。制戒無因緣法說即悟。無譬喻。又非詰問。無論議。三大具十二小唯十一。瑜伽云。方廣唯菩薩藏。所餘諸分聲聞藏。有四大唯有一小具十一。瑜伽云。除方廣分餘聲聞藏也。第四相攝者。契經重頌。長行偈誦。二各別故。契經諷誦亦不相攝。單重別故。所以此三唯有十部二本不相攝。師資別故。此二唯十一。餘之七部各具十二。可知。 > Second, explaining the agreements and differences between present and past \[classifications\], which has three points: first, according to doctrinal meaning; second, according to time; third, separate evaluation. > > First, \[according to doctrinal meaning:\] > 1. Tripiṭaka Master \[Bodhi\]ruci of the Later Wei established the teaching of one single voice, citing this sūtra: "The Buddha with one single voice proclaims..." and so forth. > 2. Dharmakṣema of the Northern Liang established two kinds of teachings: first, the half-letter Hinayāna, and second, the full-letter Mahāyāna. > 3. Paramārtha of the Chen established three kinds of teachings: first, the turning of the wheel of Dharma, which is the four truths; second, the illuminating wheel of Dharma, which is the various Prajñā sūtras; and third, the maintaining wheel of Dharma, which is the Sandhinirmocana and so on. > 4. Tripiṭaka Master Jñānagupta of the Sui established four kinds of teachings: first, the teaching of the four truths, which is the Hinayāna sūtras; second, the teaching of marklessness, which is the Prajñā sūtras; third, the Mahāyāna of dharma-marks, which is the Laṅkāvatāra Sūtra; and fourth, the Mahāyāna of contemplative practice, which is the Avataṃsaka Sūtra. > Furthermore, the Daśabhūmika master Dharma Master Dayan of the Song also established four doctrinal tenets: first, the tenet of causes and conditions, such as the Abhidharma treatises; second, the tenet of provisional designations, such as the Tattvasiddhi Śāstra; third, the tenet of the non-true, such as the Prajñā sūtras; and fourth, the tenet of the true, such as the Avataṃsaka and Mahāparinirvāṇa sūtras. Up to Dharma Master Hushen of the Qi, who established five doctrinal tenets, opening the former fourth \[tenet\] on the Mahāparinirvāṇa revealing Buddha-nature as the fourth, the truly real tenet, and the dharmadhātu of the Avataṃsaka as the fifth, the perfect and luminous tenet of the dharmadhātu. > > Second, regarding time: the two masters Daochang and Guanji explained the meaning in three periods: the first period taught the wheel of Dharma of possessing marks; the second period taught the wheel of Dharma of marklessness; the third period taught the wheel of Dharma of eternal abiding. > If explaining the meaning in four periods, Master \[Dao\]sheng said: "Beginning from the Bodhi tree and ending at nirvāṇa, altogether four kinds of wheels of Dharma were taught: first, the wheel of Dharma of virtuous purification, meaning initially teaching the single virtue up to the four spheres of formlessness to cause beings to eliminate the defilement of the three wretched paths; second, the wheel of Dharma of expedient purification, meaning obtaining the two nirvāṇas through the untainted aids to awakening; third, the wheel of Dharma of the truly real, meaning destroying the falsehood of the three to accomplish the reality of the one; and fourth, the wheel of Dharma of non-remainder, which is the discourse of converging return that teaches the profound purport of eternal abiding." > If following the two Dharma Masters Kaishan and Guangzhai, they classified three kinds of teachings: first, sudden; second, gradual; and third, indeterminate across particular quarters. Within the gradual they divided five periods: first, the sudden teaching, which refers to the Avataṃsaka Sūtra; \[second,\] prior to twenty-two years, teaching the teaching possessing marks, which is the Hinayāna teaching; \[third,\] after thirty-two years, teaching the markless Prajñā teaching; fourth, the teaching of curbing and praising, which is this sūtra; and fifth, the teaching of common convergence, which is the Lotus and Mahāparinirvāṇa \[sūtras\]. > > Third, separately evaluating the adoption and rejection regarding this sūtra: first, explaining the meaning in terms of the half- and full-letter \[teachings\], the full-letter of this sūtra is no different from the Avataṃsaka and so on. In explaining the meaning by the three periods, it belongs to the second, attaining the path through marklessness, without yet having revealed the eternal abiding of Buddha-nature. If explaining the meaning by the four tenets, it is the Mahāyāna of the true tenet and the teaching transcending dependent origination. In explaining the meaning by the five periods, it is the fourth teaching of curbing and praising, because it has not yet converged the three into the one nor revealed the eternal abiding of Buddha-nature. Next, detailed determination: if one says this sūtra does not reveal Buddha-nature, it reveals true-nature liberation—how could that not be Buddha-nature? The text below explains the "lineage of the Tathāgata"; "lineage" is just an alternative name for "nature." If one says it does not reveal eternal abiding, the text below explains the diamond-like body. Now, "suchness" means not different: suchness has no arising, suchness has no cessation, and so forth—how could that not be eternal abiding? If the true tenet were identical to the Lotus, why have the śrāvakas not received prediction? If the full-letter were identical to the Mahāparinirvāṇa, that is ghee, whereas this is still the teaching of raw curd. This is fully detailed in the Fahua xuanyi and will not be related in tedious detail here. > > Third, explaining the recent classifications and interpretations: first, according to doctrinal meaning and time; second, regarding vehicles together with piṭakas. > Under the first, the sūtra teachings have four: first, sudden; second, gradual; third, indeterminate; and fourth, secret. > First, the sudden: as the Avataṃsaka Sūtra says, "For example, when the sun rises, it first shines upon the high mountains"; and as the Great Sūtra says, "In the Snow Mountains there is a grass named forbearance; if a cow eats it, she yields ghee," and so on. > Second, the gradual: that is, the sequential production of the five flavours. Namely, from the milk of Hinayāna active precepts and concentration, one obtains the curds of the four truths of arising and cessation. Next, in the Vaipulya Mahāyāna, it first teaches the four truths of non-arising, immeasurability, and unconditionedness to counter and refute the Hinayāna, rebuking the śrāvakas who delight in lesser teachings; this is producing raw curd from curds. The Mahāprajñā also fully teaches non-arising, immeasurability, and unconditionedness, causing the śrāvakas to transmit the teaching; this is producing clarified butter from raw curd. Thus, the Lotus Sūtra teaches the one-real, unconditioned four truths, opening the Buddha's vision and knowledge for all śrāvakas and conferring predictions on all of them. Up to the Great Sūtra, which teaches for all monks the Buddha-nature nirvāṇa of the three dots of the perfect letter 'i' and establishes all letters within the secret treasury; this is producing ghee from clarified butter. Explaining the meaning of the five flavours in this way seems at first glance identical to the common path, but upon careful comparison, it is also vastly different. > Third, explaining the indeterminate: this is also not like the old explanations, which had a separate theory of being indeterminate across particular quarters. Now, it is simply that within the teachings of the previous five flavours, persons of sharp faculties everywhere are able to see Buddha-nature, hence having the meaning of the full-letter. The Great Sūtra says: "For example, if someone places poison in milk, down to ghee it can also kill people." Therefore, when the three masters Emperor Wu of Liang, \[Bodhi\]ruci, and Sheshan explained that this sūtra and the Mahāprajñāpāramitā are both full-letter teachings that reveal the eternal abiding of Buddha-nature, their intention lay here. > Fourth, the secret: the Great Treatise says that in the Buddha's first turning of the wheel of Dharma, within the explicit teaching, it was revealed that five persons attained the fruit of srotāpanna and eighty thousand deities attained purification of the Dharma-eye; while within the secret teaching, immeasurable bodhisattvas heard the Mahāyāna taught and attained the forbearance of non-arising dharmas. It also says that from the night of attaining the path to the night of nirvāṇa, he constantly taught Prajñā. Furthermore, this sūtra says: "The Buddha with one single voice proclaims the Dharma; sentient beings according to their kind each attain understanding." This is the characteristic of the secret \[teaching\]. > Now, classifying this sūtra: it is not the sudden teaching, but the flavour of raw curd in the gradual teaching of the five flavours. If taken according to the indeterminate, it is "killing people upon reaching raw curd," entering the gate of non-duality and abiding in the inconceivable liberation. If according to the secret, it cannot be expressed. > > Second, regarding vehicles together with piṭakas: > First, explaining vehicles: some speak of two vehicles: first, the great, meaning the full-letter; second, the small, meaning the half-letter. Some speak of three vehicles: meaning śrāvaka, pratyekabuddha, and bodhisattva. Furthermore, the Lotus Sūtra's discriminating and teaching three within the one Buddha vehicle is provisional; within the Buddha lands of the ten directions, there is only the Dharma of the one vehicle, which is ultimate. That is to say, when discussing both provisional and ultimate, there are four. Hence Śrīmālā also says that refuge in the three vehicles is not the ultimate refuge. Furthermore, treatises such as the Vibhāṣā explain the three vehicles of arising and cessation; the Mahāprajñāpāramitā Sūtra explains the three vehicles of non-arising; the Yingluo and other sūtras explain the sequential one vehicle; and the Avataṃsaka and other sūtras explain the perfect and sudden one vehicle. Explaining vehicle generally: carrying is its meaning. This sūtra fully discusses both provisional and ultimate, half and full. > > Second, discerning piṭakas: some speak of two piṭakas, meaning śrāvaka and bodhisattva. The Vibhāṣā explains three piṭakas, meaning the Sūtra Piṭaka (sūtras), the Vinaya Piṭaka (vinaya), and the Abhidharma Piṭaka (treatises). The Fenbie gongde jing explains four piṭakas, setting up a miscellaneous piṭaka separately outside the three piṭakas, which miscellaneously explains precepts, concentration, and wisdom. The Dharmaguptaka school establishes five piṭakas, setting up a bodhisattva piṭaka separately outside the four piṭakas. The Abhidharmasamuccaya establishes six piṭakas, meaning three each for the great and small. The Taizang jing speaks of eight piṭakas, meaning four each for the Mahāyāna and Hinayāna, possessing sūtra, vinaya, abhidharma, and miscellaneous. The general name for piṭaka is the Sanskrit piṭaka, translated here as "treasury" (zang), taking accumulation as its meaning. When this sūtra explains the piṭakas in terms of persons, it is subsumed under the bodhisattva piṭaka; hence the text says: "subsumed under the bodhisattva Dharma-piṭaka." When explaining the piṭakas in terms of Dharma, it is subsumed under the Sūtra Piṭaka; hence the text says: "Although I have heard hundreds of thousands of sūtras from the Buddha, I have never before heard such a scripture of definitive true mark." > > Question: Among the twelve divisions of scriptures, which division is this? > Answer: That is not so. The twelve divisions do not refer to separate volumes; rather, they are distinguished according to the category of meaning in the sūtras. Therefore, the present sūtra fully articulates this meaning. We briefly open two layers: first, directly explaining the meaning; second, matching with the text. > Under the first are three points: first, translating and explaining the names; second, discerning their substantial characteristics; third, evaluating the differences. > First, explaining the names has the general and the specific. For the general, the meaning of the name "twelve divisions" is as briefly answered above; hence the new \[translation\] says "twelve limbs." Explaining the specific names: > 1. Sūtra: as explained before, the general name spanning the Mahāparinirvāṇa Sūtra from beginning to end. > 2. Geya: translated here as "repetition"; when the prose is not exhausted, verses proclaim it again. > 3. Vyākaraṇa: translated here as "prediction"; because noble wisdom foresees and predicts future events. > 4. Gāthā: translated here as "chanting verses"; singing and chanting with wonderful words forming lines. > 5. Udāna: translated here as "unsolicited teaching"; out of noble compassion and pity, proclaimed without being requested. > 6. Nidāna: translated here as "causes and conditions"; the Samuccaya says: "Furthermore, because of causes and conditions, training rules are established." > 7. Avadāna: translated here as "parable"; when Dharma explanations are difficult to understand, metaphors are employed to illustrate. > 8. Itivṛttaka: translated here as "past events"; speaking of events arising from former causes of oneself. > 9. Jātaka: translated here as "birth stories"; proclaiming past events of all disciples. > 10. Vaipulya: translated here as "extensive"; because the true principle is upright and pervades all phenomena. > 11. Adbhutadharma: translated here as "unprecedented", also called "rare phenomena"; because divine transformations have no fixed bounds and are rarely heard or seen. > 12. Upadeśa: translated here as "discussions"; because guest and host exchange back and forth, explaining the correct principle. > > Second, discerning and presenting the substantial characteristics: as previously distinguished. > Third, the various gateways have four: > First, agreements and differences between divisions and piṭakas: taking the overall tenets taught, they are subsumed under the three piṭakas; explaining according to specific distinctions, they are subsumed under the divisions. Thus this Sūtra Piṭaka is solely the sūtra limb divided into twelve. Furthermore, the Yogācāra says that the Abhidharma subsumes discussions, the Vinaya subsumes causes and conditions, and the rest are all subsumed under sūtras. Furthermore, divisions and piṭakas each have general and specific: sūtras generally explain the three trainings, but specifically explain only concentration; among the divisions, sūtra is general and the rest are all specific. > Second, the reason for establishing them: the Great Sūtra says, because of what hearers ought to hear; also to counter the twelve āyatanas and twelve links of dependent origination; also because of the wheel of Dharma of three turnings and twelve aspects; also because such is the nature of all Buddhas. > Third, the greater or lesser number in the Mahāyāna and Hinayāna has four points: > 1. The Mahāyāna possesses all while the Hinayāna lacks some: as the Lotus Sūtra says, "I teach these nine divisions of Dharma in accordance with sentient beings." The Hinayāna does not seek the great fruit, hence has no prediction; it necessarily relies on teacher and disciple, hence has no unsolicited teaching; impermanence is narrow in principle, hence has no extensive \[teachings\]. > 2. The Hinayāna possesses all while the Mahāyāna lacks some: the Great Sūtra says, "Those who protect the Mahāyāna uphold nine divisions." Bodhisattvas of superior faculties do not rely on conditions, so precepts are instituted without causes and conditions; they awaken upon Dharma explanation, so there are no parables; and being without interrogation, there are no discussions. > 3. The Mahāyāna possesses all twelve while the Hinayāna has only eleven: the Yogācāra says that the extensive belongs solely to the bodhisattva piṭaka, while the remaining divisions belong to the śrāvaka piṭaka. > 4. The Mahāyāna has only one while the Hinayāna possesses eleven: the Yogācāra says that, excluding the extensive division, the rest are the śrāvaka piṭaka. > Fourth, mutual subsumption: sūtra and repetition, prose and verse, are mutually distinct; sūtra and chanting verses are also not mutually subsumptive, because single and repeated are different. Therefore, these three have only ten divisions, the two texts being mutually non-subsumptive. Because teacher and disciple are distinct, these two have only eleven. The remaining seven divisions each possess all twelve, as can be understood. > — English (machine translation) (machine translation) - [Previous: 1.14](https://indike.org/pramana/in.bauddha.taisho.2778.1.14) - [Next: 1.16](https://indike.org/pramana/in.bauddha.taisho.2778.1.16) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2778.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2778~en-mt.1.15) — English, machine translation ## Linked texts (1) - [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777.6.131) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.1.15](https://indike.org/pramana/in.bauddha.taisho.2778.1.15) · Pramāṇa