[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) › 2.27 # 淨名經關中釋抄 2.27 淨名經關中釋抄 2.27 - **Language:** Classical Chinese ### [2.27](https://indike.org/pramana/in.bauddha.taisho.2778.2.27) 法者大乘中道實相法也。故文云。諸佛所說深經也。供養者。文有二種。一者讀誦解脫此名淺。二者如說修行得無生忍者此名深也。若准法花。花香瓔珞書寫隨喜皆法供養也。問。為是供養佛為是供養法耶。答。以護持正法之心以供養佛。故文云。受持讀誦供養是經者。即為供養去來今佛也。又品末結勸云。是故天帝當以法之供養供養於佛。此流通分兩品此品先歎法真益大勸令供養。後品方可殷勤委令其宣流也　百千經者。阿含小乘經也　自在神通者。歎能證力用也　決定實相者。歎所證法真也　舍利梵音新云舍利羅。此云身骨。有全有碎。今言全取功德多也　寶塔者。應云。化化合及諸經論或作叔藪彼。或化塔婆。又云兜婆。或云偷婆。或言蘇偷婆。或言脂帝浮都。亦云支提浮圖新云窣都波。此譯云廟。白虎通曰。廟貌也。先尊祖貌也。洪字薨云。塔佛堂也　表剎者又作𢲉。同音。察梵音。或言差多羅。此譯云土田。或作剎土者。存二音也應云。立竿。以安佛骨。佛骨所依義同土田也。故經云。剎帝利此云黑。亦此義也。所言表者。置高顯處有所表彰故云也　藥王如來應供等十號也　如來者。如理修行號。大經云。諸世尊從六波羅蜜三十七品十一　來至大涅槃。故論云。我如實道來成正覺也　二應供者。應行二利號。大經云。應破四魔（即四分云。無所著也）應度眾生應受供養故云也　三正遍知。實知窮源號。大經云。正者不顛倒遍知。於顛倒無不通達故云也。四明行足。修因滿已號大經意云。明者佛果。行者戒定惠修行滿足故云也。五善直往菩提不退號。大經云。不捨最初發心得大涅槃（謂不退也）六世間解。權智圓明號。大論云。知世間解即知也。瑜伽云。善知世界及有情界一切品類染淨相也。七無上士。超諸賢聖號。大經云。如來實非丈夫非丈夫因調丈夫故名也。此二號准大經開二。瑜伽論云。無上丈夫。九天人師。善軌眾生號。大經云。實法界師天人曾多故云也。十佛無師勝覺號。明無師自覺諸惑不能翳也。世尊准大論云十號外號也　七寶千子金輪王子。一輪寶。二珠寶。三女寶。四象寶。五馬寶。六庫藏臣寶。七兵臣寶　陀羅尼印印之者。論云。小乘經三法印。謂無常苦無我。摩訶衍明一寶相印印之。即能善分別諸法相。於第一義而不動。四句百非不能動。此印所印皆圓頓大乘也。大寶積經清淨陀羅尼品云。以虛空印一切法。以無相印能示現彼虛空無相。又偈云。諸佛無所有。不生亦不死。無有有取此。云何遍持。若能如是解一切如理。彼則無分別而能得遍持　決定無我者我空也。因緣果報離我所者法空也　四依者。大集三十九品語者。稱說生死　者知生死無住語者說涅槃味　者知涅槃無語者說諸乘情所安止　者知諸乘入一相智門語者說從發心至坐道場修集廣嚴等功德　者一念惠覺一切法。舉要言之。能說八萬四千法聚　是名為語知諸文字不可宣說　是名為　又識者識四大。智者住四大無性。識者識六根六識。智者內外寂然。生無生等取不取有所緣無所緣亦然。又不了　經說生死苦惱　說生死涅槃一相不了　說我人諸法了者。說三空無我也。又人者攝取人見。法者解無人無見。人者凡聖三乘人也法者法性。決定知一切法無別無異如虛空不復起見。注云。上觀因緣無常無我。諸見者即指前離諸邪見得無生忍門也　得柔順忍者。大品三忍外凡。乾惠伏忍內凡性　順忍八人見　已去名無生忍。雖三乘同行。二乘取證不得忍名。菩薩不證故受忍名。若准仁王。五忍法門地前三十人總名伏忍。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。今准仁王入第四地　得五神通身業用。得陀羅尼意業用。辨才口業用。此三為化物用之妙門。積善業之真藏故別標也　迦羅鳩村馱亦云拘留孫。即七佛中第四佛。賢劫千佛之首。樓至亦云盧至。此云渧泣。謂初發千人皆即成佛度生。樓至最後成佛。乃云諸先成道皆度一切眾生。我後成道當何所度渧泣耳。詔法師頌云。如今此賢劫。正當第九滅。即此增減中。有拘留等四。六四二萬時。百歲牟尼出。減至第三十。飢饉令時興。二十度十兵。子倍父八萬。彼一增減中。慈氏次當興。從斯第十滅。至第十五滅。彼一增減中。九百九十四。大聖次第興。言賢劫者。此劫初時有千葉蓮華現於水上。諸天皆云善哉。此劫當有千賢出世。故因為名也。 > "Dharma" refers to the Mahāyāna middle way true mark Dharma. Therefore, the text states, "the profound sūtras spoken by all Buddhas." Regarding "offering," the text contains two kinds: first, reciting and liberated \[understanding\]—this is called shallow; second, practicing in accordance with the teaching and attaining forbearance of non-arising dharmas—this is called profound. According to the Lotus Sūtra, flowers, incense, necklaces, copying, and rejoicing in accord are all Dharma offerings. Question: Is this an offering to the Buddha or an offering to the Dharma? Answer: It is an offering to the Buddha made with a mind that protects and maintains the true Dharma. Therefore, the text states: "Those who accept, uphold, read, recite, and make offerings to this sūtra thereby make offerings to the Buddhas of past, present, and future." Furthermore, at the end of the chapter, the concluding exhortation states: "Therefore, Heavenly Sovereign, you should make offerings to the Buddha with the offering of the Dharma." In these two chapters of the dissemination section, this chapter first praises the Dharma's truth and great benefit to encourage making offerings; only in the subsequent chapter does \[the Buddha\] earnestly and diligently entrust its propagation. "Hundreds of thousands of sūtras" refers to the small vehicle sūtras of the Āgamas. "Unimpeded supernormal powers" praises the power and function of that which can realize. "Definite true mark" praises the truth of the Dharma that is realized. "Śarīra" is the Sanskrit sound, newly rendered as śarīra (śarīra-dhātu); here it is called bodily relics. There are whole ones and fragmented ones; here, "whole" is taken to mean possessing abundant merit. "Precious stupa": it should be said that across various sūtras and treatises it is written variously as shusoubi, or huatapo, or doupo, or toupo, or sutoupo, or zhidifudou, or zhiti futu, and newly called stūpa. Here it is translated as "ancestral shrine" (miao). The Baihu tong says: "A miao is appearance (mao); it represents the appearance of prior honored ancestors." Master Hong says: "A stupa is a Buddha hall." "Biaosha" is also written with the character sha, having the same sound. Sha is the Sanskrit sound, also called chadaoluo (kṣetra), translated here as "land/field." Those that say "chatu" (kṣetra) preserve both phonetic transliterations. It means erecting a pole to house the Buddha's relics; the support for the Buddha's relics is synonymous with the field/earth. Therefore, the sūtra states that kṣatriya is translated here as "black," which also bears this meaning. The word "biao" (manifest) means placing it in a high and prominent position so that it is displayed and made manifest. "Bhaiṣajyarāja Tathāgata, Arhat," and so forth are the ten epithets. "Tathāgata" is the epithet for practicing in accordance with reality. The Mahā\[parinirvāṇa\] Sūtra says: "All World-Honoured Ones, from the six pāramitās and the thirty-seven aids to awakening \[…\] come to great nirvāṇa." Therefore, the treatise says: "I have come along the path of reality to achieve right awakening." Second, "Arhat" is the epithet for being worthy of performing the two benefits. The Mahāparinirvāṇa Sūtra says: "Worthy of crushing the four Māras (that is, as the four divisions state, without attachment), worthy of saving sentient beings, and worthy of receiving offerings; hence it is said." Third, "Samyaksaṃbuddha" is the epithet for truly knowing and exhausting the source. The Mahāparinirvāṇa Sūtra says: "'Right' means non-perverted; fully knowing, there is nothing in perversion that is not penetrated; hence it is said." Fourth, "Vidyācaraṇasampanna" is the epithet for having fulfilled the cultivation of causes. The sense of the Mahāparinirvāṇa Sūtra is: "'Vidya' (knowledge) is the Buddha-fruit; 'caraṇa' (conduct) is the complete cultivation of morality, concentration, and wisdom; hence it is said." Fifth, "Sugata" is the epithet for proceeding straight to bodhi without retrogressing. The Mahāparinirvāṇa Sūtra says: "Not relinquishing the initial aspiration, one attains great nirvāṇa (meaning non-retrogression)." Sixth, "Lokavid" is the epithet for provisional wisdom being completely bright. The Mahāprajñāpāramitopadeśa says: "'Knowing the world': understanding is just knowing." The Yogācārabhūmi says: "Skillfully knowing the characteristics of defilement and purity of all types in the world of containers and the realm of sentient beings." Seventh, "Anuttara" is the epithet for transcending all worthies and sages. The Mahāparinirvāṇa Sūtra says: "The Tathāgata is truly not a hero; because he tames heroes without being a hero, he is so named." These two epithets, according to the Mahāparinirvāṇa Sūtra, are divided into two; the Yogācāra Treatise says "unexcelled hero." Ninth, "Śāstā devamanuṣyāṇām" is the epithet for skillfully guiding sentient beings. The Mahāparinirvāṇa Sūtra says: "Truly a teacher of the Dharma realm, because gods and humans have increased in number; hence it is said." Tenth, "Buddha" is the epithet for supreme awakening without a teacher. It illuminates self-awakening without a teacher, which all afflictions cannot obscure. "World-Honoured One" (Bhagavat), according to the Mahāprajñāpāramitopadeśa, is an epithet outside of the ten epithets. The seven treasures and one thousand sons are of the gold-wheel-turning king: first, the wheel treasure; second, the jewel treasure; third, the woman treasure; fourth, the elephant treasure; fifth, the horse treasure; sixth, the treasury minister treasure; seventh, the military minister treasure. "Sealed with the dhāraṇī seal": the treatise says that small vehicle sūtras have three Dharma seals: impermanence, suffering, and non-self. The Mahāyāna elucidates sealing with the single jewel-mark seal; that is, being skillfully able to distinguish the characteristics of all dharmas, yet remaining unmoved regarding the ultimate truth. The four propositions and hundred negations cannot move it. That which is sealed by this seal is entirely the perfect and sudden Mahāyāna. The Mahāratnakūṭa Sūtra, "Pure Dhāraṇī Chapter," says: "Sealing all dharmas with space; by means of the signless seal, being able to manifest that signlessness of space." Furthermore, a verse says: "All Buddhas have nothing existent; / they are neither born nor do they die. / There is no existent that grasps this; / how could it be universally maintained? / If one can understand in this way that all is in accordance with reality, / then without discrimination one can attain universal maintenance." "Definite non-self" is the emptiness of self. "Causes, conditions, and karmic retributions are separated from what belongs to self" is the emptiness of dharmas. Regarding the "four reliances," the thirty-ninth chapter of the Mahāsaṃnipāta states: "words" refers to stating samsāra; \[meaning\] is knowing that samsāra has no abiding; "words" refers to speaking of the flavor of nirvāṇa; \[meaning\] is knowing that nirvāṇa is non-\[existent\]; "words" refers to speaking of that in which the sentiments of the various vehicles find rest; \[meaning\] is knowing that the various vehicles enter the single-mark gate of wisdom; "words" refers to speaking of the cultivation and accumulation of the merits of vast adornment from the initial aspiration up to sitting on the bodhimaṇḍa; \[meaning\] is awakening to all dharmas in a single thought-moment of wisdom. To state the essential: being able to explain the eighty-four thousand aggregates of Dharma—this is called "words"; knowing that all words and syllables cannot be proclaimed—this is called "\[meaning\]." Furthermore, consciousness is being conscious of the four great elements; wisdom is abiding in the essencelessness of the four great elements. Consciousness is being conscious of the six sense faculties and six consciousnesses; wisdom is inner and outer tranquility. The same applies to arising and non-arising, grasping and non-grasping, having an objective referent and lacking an objective referent. Furthermore, the non-definitive \[…\] sūtras speak of the suffering and distress of saṃsāra; \[the definitive\] speak of saṃsāra and nirvāṇa as one mark. The non-definitive speak of self, person, and various dharmas; the definitive speak of the three emptinesses and non-self. Furthermore, relying on the person grasps at personal views; relying on the Dharma understands that there is no person and no view. "Person" refers to ordinary beings, sages, and persons of the three vehicles; "Dharma" refers to dharmatā. Decisively knowing that all dharmas have no difference and no variation, like empty space, views no longer arise. The commentary states: "Above, one contemplates causes and conditions, impermanence, and non-self." "All views" refers back to the previously mentioned gate of leaving behind all wrong views and attaining forbearance of non-arising dharmas. "Attaining compliant forbearance": in the Pañcaviṃśatisāhasrikā Prajñāpāramitā, the three forbearances—external ordinary beings have dry-wisdom subjugating forbearance; internal ordinary beings of the nature \[stage have\] compliant forbearance; from the eight persons of seeing-\[path\] onwards, it is called forbearance of non-arising dharmas. Although the three vehicles practice together, the two vehicles realize the fruit and do not receive the name of forbearance; bodhisattvas do not realize \[the final limit\] and therefore receive the name of forbearance. If based on the Benevolent King Sūtra, in the Dharma gate of five forbearances, the thirty persons before the stages are collectively called subjugating forbearance; the first, second, and third bhūmis are faith forbearance; the fourth, fifth, and sixth bhūmis are compliant forbearance; the seventh, eighth, and ninth bhūmis are forbearance of non-arising dharmas; the tenth bhūmi and Buddha-fruit are quiescent cessation forbearance. Now, following the Benevolent King Sūtra, it is entering the fourth bhūmi. Attaining the five supernormal powers is the function of bodily karma; attaining dhāraṇī is the function of mental karma; eloquence is the function of vocal karma. Because these three are the wondrous gates for transforming beings and functioning, and the true treasury of accumulated good karma, they are separately designated. "Krakucchanda" is also called Juliusun, who is the fourth Buddha among the seven Buddhas and the first of the thousand Buddhas of the Auspicious Kalpa. "Rocana" (Ruci) is also called Luzhi; translated here as "shedding tears" (tīqi). That is, the initial one thousand persons who aspired would all immediately attain Buddhahood and save sentient beings. Ruci, attaining Buddhahood last, then said: "All those who previously achieved the Way have saved all sentient beings; when I achieve the Way later, what will there be to save?" and wept tears. Master Zhao's verse says: "Now in this Auspicious Kalpa, / it is precisely during the ninth decline. / In this very increase and decrease, / there are Krakucchanda and the four \[Buddhas\]. / At the time of sixty, forty, and twenty thousand years, / Śākyamuni appears at one hundred years. / Decreasing to thirty, / famines will arise in that era. / At twenty, epidemics; at ten, weapons. / The child doubles the father up to eighty thousand. / In that single increase and decrease, / Maitreya will next arise. / From this tenth decline, / up to the fifteenth decline, / in that single increase and decrease, / nine hundred and ninety-four / Great Sages will arise in succession." Regarding "Auspicious Kalpa" (bhadrakalpa): at the beginning of this kalpa, a thousand-petaled lotus flower appeared upon the water; the gods all said, "Excellent! In this kalpa, there shall be one thousand worthies appearing in the world." It was named accordingly on this basis. > — English (machine translation) (machine translation) - [Previous: 2.26](https://indike.org/pramana/in.bauddha.taisho.2778.2.26) - [Next: 2.28](https://indike.org/pramana/in.bauddha.taisho.2778.2.28) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2778.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2778~en-mt.2.27) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.537) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.2.27](https://indike.org/pramana/in.bauddha.taisho.2778.2.27) · Pramāṇa