[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) › 1.31 # 淨名經關中釋抄 1.31 淨名經關中釋抄 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.2778.1.31) 方便品。天台云。此品序淨名德。是阿難本願所未聞經。佛為再說。故此品及室內六品佛說經訖再說付囑。故結集時誦出也　長者具十德者。天台云。有二。一世間。如別。二出世間淨名十德果圓。如經。今且明聞經一念及發心隨喜亦具十德。一姓貴。此經諸佛菩提皆從是生。即般若佛母種姓中生。二位高。初發心時已超二乘法。一念隨喜超二乘四果。三大富。金剛云。一念淨信勝施三千七寶。四威勢。下文天帝四王未信生信已信作護等。五智深。大經云。學大乘者雖有肉眼即名佛眼。六年耆。不於一佛二佛種善根。七行無失。大經云。聞常住二字不墮惡趣。法華化生佛前。八禮儀備足。諸相非相即見佛身威儀。九上人所歎。法華云。應以天花散。生心如佛想等。十下人歸敬。法花云。天諸童子而有給事　殖諸善本者。發大乘心生在佛家也　無生忍者。仁王云。地前三賢伏忍。初二三地信忍。四五六地順忍。七八九地無生忍。十地佛果寂滅忍。今不言寂滅忍者。天台云。以是佛忍故讓之。但云無生忍也　心之所趣者。如泉出流必趣大海。凡有心者皆趣佛果也。以無水不水亦無迷不悟故也　資財無量本也。攝諸貧人跡也。此從本垂跡也　雖為白衣亦也奉持行本也。言律行者。實相真戒性淨尸羅也。故羅云章云。是即出家是即具足。謂發菩提心出生死涅槃家受萬行一心具足戒也。梵行謂住真性法身悟非男非女無相梵行也　異道者。九十六種著見論　世典者。安國處家之愛論。以忠則愛主。孝則愛親。各親其故名愛論也　治生者業也　四衢者。十字路也　政法。杜預曰。在君政。在臣為事　剎帝利。此云田主。俱舍論頌云。劫初如色天。後漸增貪味。由情貯賊起。為防雇守田。謂劫初人身有光明。食諸地味貪心生。故地味不生。次食林露。貪又不生。次食自然粳米。身光隱蔽。貪貯既多。遂共分田。為防諍亂遂雇有德以為田主。此剎帝利王之始也。又從此始改姓　瞿曇新云。喬答摩（此云月種亦云甘蔗種）本行集云。彼大茅草王無子。出家得五通仙。弟子以王仙老以籠盛之懸於樹上。出行採藥。有獵師來謂仙是鳥。遂便射之。血便墮地生兩甘庶。一出童子。一出女。童復嗣王位。因改為甘蔗種。及日灸生故亦名日種。復從甘蔗改姓釋迦。此名能也。五分律云。欝摩王有四子。神武聰明。寵妃有子。頑薄醜陋。妃念。我子雖長才不及𤘽。國祚所鍾必當四子。即作方便令王殯遂四子。四子去已從者如雲。到雪山於北近迦夷林築城營邑。眾人威。王聞三歎。我子有能。因稱釋迦種也。又剎利婆羅門毘舍首陀天竺四姓。剎利如上。婆羅門道學為業。毘舍者此云坐。謂坐估財貨也。首陀者。謂田農官學者也　勝惠者。觀四聖諦無漏惠也。梵天愛見心修禪。若無正惠不免輪迴　護世者四天王也。東方提頭賴吒。此云國主。南方毘樓勒叉。此云增長主。西方毘樓博。又此云雜語。亦云醜眼主。北方毘沙門。此云多聞主　是身無常者。有二種無常。一事無常。謂四時遷變顏貌衰老等。事物變移為無常也。二理無常。謂體有為之法剎那剎那性自遷易。豈待葉落白首相異然後為無常也。下苦觀亦然。若病發無色為苦者。此事苦也。若知五陰有漏有為性本是苦為理苦也。第三空觀亦二。若灰身壞色為空。此是事。若行之五陰有為性不堅實剎那無常體歸空也。此是理也。又此是半字因緣無常之空。又非滿字緣生之空也。觀此苦理名為苦等諦理之觀也　苦者。三苦也。苦苦。苦受性。二壞苦。樂受性。三行苦。捨受性也。欲界具三苦。色界具後二。無色唯行苦。又有八苦。如常　十喻者。聚沫泡芭蕉浮雲電此上五喻通小乘半字無常故空義也。炎幻夢影響此五喻通大乘滿字無性空義也　無生如地者　身四大者。皮肉筋骨為地。血髓目淚為水。動轉喘息為風。遍體煖氣為火。又俱舍云。堅為性。濕為水性。煖為火性。動為風性。又執地大為我。即眾生相。執火大為我。即我相。火性炎上與我慢同相。執水大為我。即人相。人事隨時如水之隨器。亦同相也。執風大為我。即壽者相。風息不斷名為壽命。故大集云。出人息者名為壽命。故金剛經。若心取相即著我人眾生壽者。若一取我相。即四大齊執也　無知如草木者。草木無知。託四氣以生落。識心亦爾。假異境以憂悲。既託緣以分別。即自性而無知　三十六物者。外相十二。髮毛爪齒眰淚涎唾屎尿垢污也。身器十二。皮膚血肉筋骨髓方膏腦膜。中合十二。肝膽膓胃脾腎心肺生藏熟藏赤白淡飲　形之妙者。謂二乘人不知五陰皆空是佛身。乃取三十二相為佛身。有金鏘馬麥之患。何得厭彼忻此也。將示大乘五陰本空。王宮生無生。雙林滅不滅。丈六即真為佛身也。故云佛身者即法身也　超三界者。謂悟三界如幻也　陰不攝者。陰入即空也　八極者。八方也　措思措投也置也　六通者。一神境通。謂或現大身小身也。二天耳。聞障外聲。三天眼。見障外事。四他心。知他故。五宿命。知宿命事故。六漏盡。諸煩惱盡故　三明者。一宿命明。知宿命。二天眼明。三漏盡明。謂一往知事為通。深監因緣為明。又俱舍云。宿命明除過去愚。天眼除未來愚。漏盡除三世愚。餘三不爾。故但名通不名明也。 > "Expedient Means Chapter." Tiantai says: This chapter narrates the virtues of Vimalakīrti. This was a sūtra that Ānanda, through his original vow, had not yet heard, and the Buddha preached it a second time for him. Therefore, after the Buddha had finished preaching the sūtra, he preached and entrusted this chapter and the six chapters inside the chamber a second time, which is why it was recited during the compilation \[of the canon\]. > Regarding "An elder possesses ten virtues," Tiantai says: There are two kinds. First, mundane, as detailed elsewhere. Second, supramundane: Vimalakīrti's ten virtues are the perfection of the fruition, as in the sūtra. Now, to explain briefly: hearing this sūtra for a single thought-moment and producing the aspiration to rejoice in accord \[with it\] also possesses the ten virtues: 1. Noble lineage: all the buddhas' bodhi in this sūtra is born from this, which means being born in the lineage of the Buddha Mother, Prajñā; 2. High status: at the moment of first generating the aspiration, one already transcends the teachings of the two vehicles, and a single thought-moment of rejoicing in accord transcends the four fruitions of the two vehicles; 3. Great wealth: the Diamond \[Sūtra\] says that a single thought-moment of pure faith surpasses giving three thousand \[worlds of\] the seven jewels; 4. Awe-inspiring power: as stated below, the heavenly emperors and the Four Kings who have not yet believed generate faith, and those who have believed provide protection; 5. Deep wisdom: the Mahā\[parinirvāṇa\] Sūtra says that one who studies the Great Vehicle, though having physical eyes, is said to have buddha-eyes; 6. Advanced age: one has not planted wholesome roots under merely one buddha or two buddhas; 7. Unfailing practice: the Mahā\[parinirvāṇa\] Sūtra says that hearing the two characters "permanently abiding" ensures one does not fall into evil destinies, and the Lotus \[Sūtra speaks of being\] transformed into birth before the buddhas; 8. Fully equipped with etiquette and decorum: \[realizing that\] all marks are non-marks, one immediately sees the deportment of the Buddha's body; 9. Praised by superiors: the Lotus \[Sūtra\] says: "One should scatter heavenly flowers, producing a mind thinking of them as the Buddha," and so forth; 10. Revered by inferiors: the Lotus \[Sūtra\] says: "Heavenly youths shall attend upon him." > Regarding "Planting all roots of goodness": generating the Mahāyāna aspiration is being born into the house of the Buddha. > Regarding "Forbearance of non-arising dharmas": the Renwang \[Sūtra\] says that the three grades of worthies before the grounds have the forbearance of subduing; the first, second, and third grounds have the forbearance of faith; the fourth, fifth, and sixth grounds have the forbearance of compliance; the seventh, eighth, and ninth grounds have the forbearance of non-arising dharmas; the tenth ground and the buddha-fruition have the forbearance of quiescent extinction. Now it does not mention the forbearance of quiescent extinction; Tiantai says: because this is the forbearance of a buddha, it is yielded to \[the Buddha\], and he speaks only of the forbearance of non-arising. > Regarding "Where the mind tends": just as a flowing spring inevitably tends toward the great ocean, so all who possess a mind tend toward the buddha-fruition, for there is no water that is not water, nor is there any delusion that is not awakening. > "Incalculable wealth" is the root; "embracing all the poor" is the trace. This is manifesting traces from the root. > Regarding "Though living as a white-robed \[layman\], he also maintained the conduct of the fundamental": "disciplined conduct" refers to the true discipline of the true mark, the naturally pure śīla. Thus the Chapter on Rāhula says: "This is precisely leaving the household; this is precisely full ordination." It means generating the bodhimind, leaving behind the households of saṃsāra and nirvāṇa, and receiving the full precepts of the one mind of the ten thousand practices. "Pure conduct (brahmacarya)" means abiding in the true-nature dharmakāya, realizing the signless pure conduct that is neither male nor female. > Regarding "Heterodox paths": the ninety-six varieties of views and treatises. > Regarding "Worldly canons": treatises of affection for pacifying the state and managing the family. Being loyal means loving the ruler; being filial means loving one's parents. Loving their respective kin is why they are called treatises of affection. > Regarding "Livelihood": vocations. > Regarding "Crossroads": the intersection of four paths. > Regarding "Government and laws": Du Yu said, "In the ruler it is governance; in the minister it is affairs." > Regarding "Kṣatriya": here translated as "field master." A verse in the Abhidharmakośa-śāstra states: At the beginning of the kalpa, \[humans\] were like the gods of the form realm; later, greed for tastes gradually increased. Due to emotional hoarding, thieves arose; to guard against them, they hired someone to watch the fields. This means that at the beginning of the kalpa, human bodies possessed light. Tasting the earth's flavor, greedy minds arose, and consequently the earth's flavor ceased to arise. Next, they ate forest dew; with greed, that too ceased to arise. Next, they ate naturally grown non-glutinous rice, and their bodily light became obscured. Having hoarded much through greed, they then divided the fields among themselves. To guard against disputes and chaos, they hired a virtuous person to be the master of the fields. This was the beginning of kṣatriya kings. From this, surnames also began to change. > Regarding "Gautama": newly transliterated as Qiaodamo (here translated as Lunar Clan, also called Sugarcane Clan). The Abhiniṣkramaṇa Sūtra says: That King Mahātṛṇa had no son. He renounced the household and became an ascetic with five supernormal knowledges. Because the royal ascetic was old, his disciples placed him in a basket and hung it in a tree, then went out to gather medicinal herbs. A hunter came along, thought the ascetic was a bird, and shot him. The blood fell to the ground and produced two sugarcanes. One brought forth a boy, and the other brought forth a girl. The boy succeeded to the throne, and because of this, they changed \[the name\] to the Sugarcane Clan. Also, because he was born from the sun's warmth, he was also called the Solar Clan. Furthermore, from sugarcane the surname was changed to Śākya, which means "capable." The Mahīśāsaka Vinaya says: King Ikṣvāku had four sons, divinely martial and intelligent. A favored concubine had a son who was stubborn, base, and ugly. The concubine thought: "Although my son is older, his talents do not match the others'. The blessing of the state's fortune will certainly fall upon the four sons." She then used an expedient to make the king banish the four sons. After the four sons left, their followers were like clouds. They arrived at the snowy mountains, and to the north, near the forest of Kapilavastu, they built a city and settled a town; the multitude was awed. When the king heard this, he sighed three times: "My sons are capable (śākya)!" Because of this, they were called the Śākya clan. Furthermore, Kṣatriya, Brāhmaṇa, Vaiśya, and Śūdra are the four castes of India. Kṣatriyas are as above. Brāhmaṇas take the study of the Way as their profession. Vaiśya is here translated as "sitting," referring to sitting and trading goods and wealth. Śūdras refer to farmers and subordinate clerks. > Regarding "Superior wisdom": the uncontaminated wisdom that contemplates the four noble truths. Brahmā meditates with a mind of attachment and views; without correct wisdom, one cannot avoid transmigration. > Regarding "World-protectors": the Four Heavenly Kings. In the east is Dhṛtarāṣṭra, here translated as Ruler of the Land; in the south is Virūḍhaka, here translated as Ruler of Increase; in the west is Virūpākṣa, also translated as Diverse Speech, and also as Ruler of Ugly Eyes; in the north is Vaiśravaṇa, here translated as Ruler of Much Hearing. > Regarding "This body is impermanent": there are two kinds of impermanence. First, impermanence in terms of phenomena, which means the shift and change of the four seasons, the decline and aging of one's appearance, and so forth—the transformation and shifting of things is impermanence. Second, impermanence in terms of principle, which means that the nature of conditioned dharmas shifts and changes of itself moment by moment; how could it wait for leaves to fall and hair to turn white before it is impermanent? The contemplation of suffering below is also like this: if illness arising and physical distress are suffering, this is phenomenal suffering; if one knows that the five aggregates, being contaminated and conditioned, are fundamentally suffering by nature, this is suffering in terms of principle. The third, the contemplation of emptiness, is also twofold: if reducing the body to ashes and extinguishing form is emptiness, this is phenomenal; if the conditioned nature of the functioning five aggregates is unstable and in every moment impermanent, its substance resolving to emptiness, this is principle. Moreover, this is the emptiness of the half-letter teaching of causes, conditions, and impermanence; it is not yet the emptiness of the full-letter teaching of conditioned arising without intrinsic nature. Contemplating this principle of suffering is called the contemplation of the truths and principles of suffering and so forth. > Regarding "Suffering": the three sufferings. The suffering of suffering has the nature of painful sensation; second, the suffering of change has the nature of pleasant sensation; third, the suffering of conditioning has the nature of neutral sensation. The desire realm possesses all three sufferings; the form realm possesses the latter two; the formless realm has only the suffering of conditioning. Furthermore, there are eight sufferings, as usual. > Regarding "Ten metaphors": a mass of foam, a bubble, a plantain tree, a floating cloud, lightning—these five metaphors above pertain to the small vehicle's half-letter meaning of emptiness due to impermanence. A mirage, an illusion, a dream, a shadow, an echo—these five metaphors pertain to the Great Vehicle's full-letter meaning of emptiness as lack of intrinsic nature. > Regarding "Unarisen like the earth": \[…\] > Regarding "The four great elements of the body": skin, flesh, sinews, and bones are earth; blood, marrow, tears from the eyes, and saliva are water; movement and breathing are wind; warmth throughout the body is fire. Furthermore, the Abhidharmakośa says: solidity is the nature \[of earth\]; moisture is the nature of water; warmth is the nature of fire; movement is the nature of wind. Furthermore, grasping the earth element as the self is the mark of a sentient being; grasping the fire element as the self is the mark of a self—the nature of fire blazing upward shares the same mark with arrogance; grasping the water element as the self is the mark of a person—human affairs comply with the times just as water complies with a vessel, sharing the same mark; grasping the wind element as the self is the mark of a lived life—the uninterrupted breathing of the wind is called lifespan, which is why the Mahāsaṃnipāta says that the outgoing and incoming breath is called lifespan. Thus the Diamond Sūtra says that if the mind seizes upon marks, it attaches to a self, a person, a sentient being, and a lived life; if one grasps even the mark of a self, all four elements are grasped together. > Regarding "Insentient like grass and trees": grass and trees are insentient; they rely on the four seasons to sprout and wither. The conscious mind is also like this: it depends on external objects to feel grief and sorrow. Since it relies on conditions to make discriminations, in its own nature it is insentient. > Regarding "Thirty-six substances": twelve external marks: hair of the head, hair of the body, nails, teeth, rheum, tears, saliva, spittle, feces, urine, filth, and sweat; twelve bodily vessels: skin, flesh, blood, sinews, bones, marrow, fat, grease, brain, and membrane; twelve internal parts: liver, gallbladder, intestines, stomach, spleen, kidneys, heart, lungs, upper stomach, lower stomach, red phlegm, and white phlegm. > Regarding "The marvel of physical form": this means that practitioners of the two vehicles do not know that the emptiness of the five aggregates is the Buddha's body, and instead seize upon the thirty-two marks as the Buddha's body, encountering the troubles of the golden spear and horse barley; how could one loathe the former and delight in the latter? In order to reveal that in the Great Vehicle the five aggregates are fundamentally empty, birth in the royal palace is non-birth, extinction in the twin śāla trees is non-extinction, and the sixteen-foot body is truly the Buddha's body, it therefore says: "The body of a buddha is the dharmakāya." > Regarding "Transcending the three realms": it means realizing that the three realms are like an illusion. > Regarding "Not subsumed by the aggregates": the aggregates and sense bases are immediately empty. > Regarding "Eight limits": the eight directions. > Regarding "To direct one's thought": to direct is to cast, to place. > Regarding "Six supernormal knowledges": 1. Supernormal power of psychic transformation, meaning manifesting a great body or a small body; 2. Heavenly ear, hearing sounds beyond obstacles; 3. Heavenly eye, seeing things beyond obstacles; 4. Knowledge of others' minds, knowing others' minds; 5. Knowledge of past lives, knowing past-life affairs; 6. Knowledge of the exhaustion of outflows, because all defilements are exhausted. > Regarding "Three clarities": 1. Clarity regarding past lives, knowing past lives; 2. Clarity of the heavenly eye; 3. Clarity regarding the exhaustion of outflows. Knowing matters on a preliminary level is a supernormal knowledge; deeply scrutinizing causes and conditions is a clarity. Furthermore, the Abhidharmakośa says: clarity regarding past lives dispels past ignorance; the heavenly eye dispels future ignorance; clarity regarding the exhaustion of outflows dispels ignorance of the three periods of time. The remaining three \[supernormal knowledges\] are not like this, which is why they are called only supernormal knowledges and not clarities. > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.2778.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.2778.1.32) - [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.1.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.1.31](https://indike.org/pramana/in.bauddha.taisho.2778.1.31) · Pramāṇa