淨名經關中釋抄 2.13

2.13

眾生者。大論經云。眾緣生故名為眾生。此緣生無自性釋也。般若燈論云。數數生故名為眾生。即餘經云。補特迦羅翻名數取趣釋同此也（此受生無自性釋也）大品經云。無有法可名眾生。但假名故號為眾生（此體空無自性釋也）此上經論三釋言異理同。雖有為眾生之名。乃是返悟無生之教。諸釋言有情即似定有眾生。然於簡異無情之門似精於致教悟理之門。非無小失。幸諸達者深審詳佛旨焉　第五大等者。前四大實有故不取為喻。五大本無故喻眾生本無生也　第六陰等准釋亦然。餘教云。第二頭第三手龜毛兔角皆同此喻本無生也　行寂滅慈者。菩薩觀眾生空入無生觀已。還為眾生說是無生觀門。眾生得無生忍。即是與眾生無生忍樂故名慈也。已下寂滅慈等諸名雖異體只是一。今悟無生忍即此忍上廣依義建立諸名也。何者只令生悟無生。無生即寂滅。煩惱不生即不熱。二世無生即名等。無生即無起。無起故無淨法。無生故內外不會。不會即不二。無生即無盡。故不壞無生信　故無毀。無生不染故即性淨。無生本無故如虛空。無生破法故名阿羅漢。無生即至安人故名菩薩。無生即真如相無去來故名如來。覺法無生名佛慈。無生理常非因緣生故自然。無生無是非故菩提一味。無生維待故無比。無生大乘救大苦故大悲。無生離彼我故無厭折。令悟無生即萬行慈施名無惜。無生毀禁罪滅悟無生故忘彼我。無生能忘懈怠惑故名精進。無生即定味不生。無生即二智並明故知時也。無生即能應物現生故示現。無生即二邊見破故直心無隱。無生即深入一相故不雜。無生真鏡故不假。無生即究竟涅槃故云佛樂。可謂一念無生萬行剋備。一行一切行一慈一切慈。故大品云。般若雖空一心具足萬行。即其事也　室有一天女者。前淨名方丈一室多座。此室何以空。諸佛國土亦復皆空。即知淨名方丈非寬非狹。應物度生示寬狹。爾今天女法身菩薩。法身非女而現女身。以表淨名非男現男也。故下文云。天女得無生忍。以本願故隨意能現。復次眾生空。如第五等。而諸聽眾未知何以故空。故因天女現身廣示天女無相也　是花無所分別者。天女法身菩薩。觀花無相。不見著身為犯離身為轉。故云是花無所分別仁者自生分別者。身子小乘不了花性無生。乃見著身為犯戒。證身為持戒也　已斷一切分別相者。五陰性空。不見著之為犯離之為持也。戒既爾。定惠亦然。小乘入定為定出定為亂。大乘定亂一相亦無分別也。又小乘入觀緣真名惠。出觀緣僧非惠。大乘觀真僧不二。即心無生名惠。故無異緣分別也　結習未盡者。聲聞餘惑對小乘教言。正使已斷。但餘習氣。若對大乘。聲聞所餘煩惱直是結使。非習氣也。何以知之故法花經云。二乘但出火宅露地而坐。未登寶乘。去道常遠。昔三界本者受謂為樂。今離虛妄名為解脫。若發菩薩心修行十住乃至妙覺白牛寶乘。始名一切解脫。故知聲聞已斷之惑但是離妄非名斷是正結。若得菩薩一切解脫。方始斷正使爾。仁王亦云。從習忍至頂三昧皆名為伏。一切煩惱唯佛頓解。不名為信漸之伏者。准此十地灌頂上云是伏。二乘斷惑豈使所餘皆習氣乎。將以如來方便抑遠令近。故說所斷為使。未斷者習。理實所斷虛妄其惑甚微。未斷無明其累至厚。故名結也　解脫者無所言說者。小乘解脫離俗證真故名證者亡言。大乘即俗而真故即言無言。故名字言說皆解脫相也　增上慢者。有七慢。有此一數也。一慢於劣計勝。或等計等。二過慢。於等計勝。三慢過慢。於勝計勝。四乘慢。於五取陰執我。五增上慢。無漏勝法名增上。未為得為慢。六卑慢。於多分殊勝計己少分下劣。七邪慢。謂實無得計有。故今聲聞解脫非是諸佛解脫。計己同佛即是未得為增上慢　一切女人亦當能轉者。大士法身非男非女。應物故現女。舍利弗報身本非女。神通所轉乃作女。眾生法性本非女。煩惱妄業變成為女。身子若了自女即非女亦了一切女人即女無生故非女也。故云非女而現女也。以此妙悟說以示人。今悟即女非女。此乃轉為法身。不同二乘轉女為男也　已得當得如恒河沙者。當已二世。不言今世者何。一釋云。小乘唯知一娑婆不知有十方佛土。當已相累成佛可言恒沙。今唯一佛與恒沙之文不便故不舉一解脫云文舉當已現在例有但來有得之難。何要三世之數。

"Sentient beings": The Mahāprajñāpāramitopadeśa says that because they arise from a multitude of conditions, they are called "sentient beings" (zhongsheng, lit. "multitude-arisen"). This is an explanation based on conditioned arising having no self-nature. The Prajñāpradīpa says that because they are repeatedly born, they are called "sentient beings"; that is, as other sūtras say, pudgala is translated as "frequently taking rebirth", which is an explanation identical to this (this is an explanation based on receiving birth having no self-nature). The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says that there is no dharma that can be named a sentient being; it is called a "sentient being" merely as a provisional designation (this is an explanation based on the emptiness of substantial essence having no self-nature). These three explanations from the sūtras and treatises differ in words but are identical in principle. Although the name "sentient being" exists for the conditioned, it is indeed a teaching that turns one toward awakening to non-arising. The various explanations stating "there are sentient beings" seem to posit sentient beings as definite existents. While this seems precise in distinguishing them from the category of insentient things, it is not without minor fault regarding the gate of delivering teachings to awaken to the principle. May those who have reached understanding thoroughly examine the Buddha's intended meaning in depth! / "The fifth great element, etc.": The previous four great elements exist in reality, so they are not taken as metaphors. A fifth great element is fundamentally non-existent; hence it is a metaphor for sentient beings fundamentally lacking arising. / "The sixth aggregate, etc.": The interpretation corresponds to this by extension. Other teachings say that a second head, a third hand, turtle hair, and rabbit horns are all identical to this metaphor of being fundamentally without arising. / "Practicing quiescent loving-kindness": After the bodhisattva contemplates the emptiness of sentient beings and enters the contemplation of non-arising, he turns back to expound this contemplation gate of non-arising for sentient beings. When sentient beings attain the forbearance of non-arising dharmas, this is conferring the bliss of the forbearance of non-arising upon sentient beings; hence it is called "loving-kindness". Below, although the various names such as "quiescent loving-kindness" are different, their essence is solely one. Now, having awakened to the forbearance of non-arising, these various names are broadly established on the basis of this forbearance according to meaning. Why so? It is simply to cause sentient beings to awaken to non-arising. Non-arising is quiescent extinction. Afflictions not arising is absence of feverish heat. Non-arising in the two lifetimes is called "equality". Non-arising is non-origination; because of non-origination, there is no purified dharma. Because of non-arising, internal and external do not meet; not meeting is non-duality. Non-arising is inexhaustible; hence it does not destroy faith in non-arising, and therefore is non-destructive. Because non-arising is undefiled, it is intrinsically pure. Because non-arising is fundamentally non-existent, it is like empty space. Because non-arising destroys dharmas, it is called "arhat". Because non-arising brings about supreme peace for people, it is called "bodhisattva". Because non-arising is the mark of true suchness with neither coming nor going, it is called "Tathāgata". Awakening to the non-arising of dharmas is called the Buddha's loving-kindness. The principle of non-arising is eternal and not born of causes and conditions; hence it is spontaneous. Because non-arising has no right or wrong, bodhi is of one taste. Because non-arising lacks any counterpart, it is matchless. Because non-arising is the Great Vehicle rescuing from great suffering, it is great compassion. Because non-arising is free from self and other, it is without weariness. Causing others to awaken to non-arising, which is the loving-kindness and giving of the myriad practices, is called "unsparing". In non-arising, the offenses of breaking the precepts are extinguished, and because one awakens to non-arising, self and other are forgotten. Because non-arising can forget the delusion of indolence, it is called "vigor". Non-arising means that the taste of absorption does not arise. Non-arising means the two wisdoms shine together; hence it "knows the proper time". Because non-arising can manifest birth in response to beings, it is "manifestation". Because non-arising shatters the views of the two extremes, the straight mind is without concealment. Because non-arising enters deeply into the single mark, it is unmixed. Because non-arising is the true mirror, it is not artificial. Because non-arising is ultimate nirvāṇa, it is called "the Buddha's bliss". It can be said that in a single thought of non-arising, the myriad practices are fully complete: one practice is all practices, one loving-kindness is all loving-kindness. Therefore, the Pañcaviṃśatisāhasrikā says that although prajñā is empty, a single mind is replete with the myriad practices; that is just this matter. / "In the room there was a goddess": Previously, Vimalakīrti's ten-foot-square room held many seats. Why was this room empty? The Buddha lands are also all empty. Thus one knows that Vimalakīrti's ten-foot-square room is neither broad nor narrow; it manifests breadth or narrowness in response to beings to deliver them. Now this goddess is a dharmakāya bodhisattva. The dharmakāya is not female, yet manifests a female body, thereby showing that Vimalakīrti is not male, yet manifests as a male. Therefore the text below says: "The goddess has attained the forbearance of non-arising, and by virtue of her original vows can manifest at will." Furthermore, sentient beings are empty like the fifth [great element], etc., but the assembled listeners did not yet know why they are empty; therefore, by means of the goddess manifesting her body, the signlessness of the goddess is broadly demonstrated. / "These flowers have no distinctions": The goddess is a dharmakāya bodhisattva who contemplates the flowers as signless, not seeing clinging to the body as a transgression or falling from the body as an avoidance. Therefore she says, "These flowers have no distinctions; you, venerable sir, generate distinctions yourself." Śāriputra belongs to the Small Vehicle and does not understand that the nature of flowers is non-arisen; thus he sees clinging to the body as violating precepts and shedding them from the body as upholding precepts. / "Has already severed all marks of distinction": The five aggregates are empty by nature; one does not see clinging to them as a violation or avoiding them as upholding [precepts]. As it is with precepts, so it is with concentration and wisdom. In the Small Vehicle, entering concentration is concentration, and emerging from concentration is distraction. In the Great Vehicle, concentration and distraction are of a single mark, likewise without distinction. Moreover, in the Small Vehicle, entering contemplation and taking reality as an object is called wisdom, while emerging from contemplation and taking the saṃgha as an object is not wisdom. In the Great Vehicle, contemplation of reality and saṃgha is non-dual; the mind being non-arisen is itself wisdom, and therefore there is no distinction of different objects. / "Residual habituations not yet exhausted": Regarding the remaining delusions of the śrāvakas, in the teaching of the Small Vehicle it is said that the principal defilements are already severed and only habituations remain. If compared to the Great Vehicle, the remaining afflictions of the śrāvakas are simply fettering defilements, not mere habituations. How is this known? Therefore the Lotus Sūtra says that the followers of the two vehicles have only left the burning house and sit on the open ground; they have not yet mounted the jewelled vehicle, and remain far from the Way. Formerly, they took the fundamental suffering of the three realms as pleasure; now, departing from falsehood, it is called liberation. Only when one gives rise to the bodhisattva mind and cultivates the ten abodes up to wonderful awakening and the jewelled vehicle of the white bull is it first called complete liberation. Therefore, one knows that the delusions severed by the śrāvakas are merely a departure from falsehood, not called the severing of the principal fetters. Only when one attains the complete liberation of a bodhisattva does one first sever the principal defilements. The Renwang jing also says: "From the forbearance of habituation to the summit samādhi, all are called subduing; all afflictions are suddenly resolved only by the Buddha." As for that not being called the gradual subduing through faith, according to this, even on the stage of coronation in the tenth bhūmi it is said to be subduing; how could what is left over from the śrāvaka's severing of delusion be all mere habituation? The Tathāgata, using skillful means to restrain the distant and bring it close, therefore taught that what is severed is the defilement and what is unsevered is habituation. In reality, what they severed was falsehood, whose delusion is very slight; the unsevered ignorance has encumbrances that are exceedingly heavy, hence it is called a fetter. / "Liberation has nothing that can be spoken of": Small Vehicle liberation departs from the conventional to realize the real; hence it is said that the realizer forgets words. The Great Vehicle identifies the conventional with the real; hence words themselves are without words. Therefore, names, words, and expressions are all marks of liberation. / "Arrogance" (abhimāna): There are seven kinds of pride, of which this is one. First is pride (māna): considering oneself superior to an inferior, or equal to an equal. Second is overweening pride (atimāna): considering oneself superior to an equal. Third is excessive pride (mānātimāna): considering oneself superior to a superior. Fourth is pride of attachment (asmimāna): clinging to a self with respect to the five grasping aggregates. Fifth is arrogance (abhimāna): superior dharmas free from outflow are called "superior"; claiming to have attained what has not yet been attained is arrogance. Sixth is pride of inferiority (ūnamāna): considering oneself only slightly inferior to those vastly superior. Seventh is wrong pride (mithyāmāna): claiming to possess what in reality has not been attained. Now, the liberation of the śrāvakas is not the liberation of the buddhas; considering oneself equal to the buddhas is precisely arrogance of claiming what has not yet been attained. / "All women will also be able to transform": The dharmakāya of the Great Being is neither male nor female; responding to beings, it manifests as female. Śāriputra's retribution body is fundamentally not female; transformed by supernatural powers, it became female. The dharma-nature of sentient beings is fundamentally not female; afflictions and deluded karma transform it into female. If Śāriputra understands that his female [form] is not female, he also understands that all women, being non-arisen as female, are also not female. Therefore it says, "Not female, yet manifesting as female." Using this wonderful awakening, one speaks to demonstrate it to people. Now, awakening to the fact that female is not female is transforming into the dharmakāya; it is not like the two vehicles transforming female into male. / "Those who have attained and those who will attain are like the sands of the Ganges": Of the two periods—future and past—why is the present period not mentioned? One explanation says: The Small Vehicle only knows one Sahā world and does not know of the Buddha lands of the ten directions. Cumulatively, past and future buddhas can be said to be like the sands of the Ganges; now, there is only one present buddha, which does not fit the text's mention of "sands of the Ganges", so it is not brought up. Another explanation says: The text mentions future and past, and the present is included by analogy; it only raises the difficulty of attaining, so why must there be the count of the three periods?