[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) › 2.4.1 # 淨名經關中釋抄 2.4.1 淨名經關中釋抄 2.4.1 - **Language:** Classical Chinese ### [2.4.1](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.1) 不斷煩惱者。 煩惱性空故云不斷。 二乘法執如煩惱為實有。 故斷而入。 菩薩悟煩惱性空。 故不斷而入也　七使者。 貪嗔癡慢疑為五身見。 邊見邪見為第六見。 戒取見取為第七取使。 九結如前　時我世尊默然者。 應呼云世尊我時默然。 但以梵語語約故爾　目連章者梵音也。 部執論翻為胡豆。 法蘊足論云沒特伽羅子。 此云綠豆子。 新云採菽。 又前身子智慧第一。 約禪定呵目連。 禪定第一約說法呵。 所以以十大弟子此二交絡呵者。 以定惠是萬行之門。 故不可偏定。 定深必惠明。 惠明必定深也　法無有我等者。 小乘觀破我證無我。 唯證初果等。 今大乘實相法即於我無我而不二。 我尚不可得。 非我何可得。 是法性實相真無我義。 證此無我乃得無生忍。 七地大士豈同小乘哉　離生死者。 若前際有生後際有死。 故中間名壽命。 今菩薩住法身實相。 不生故無前際。 不滅故無後。 無前後故壽者性空　滅諸相者。 小乘說有法有生住異滅四相相遷。 今大乘法性性自寂滅離四相也　離覺觀者。 取相生心說有覺觀。 離相假名故無覺觀也　萬法萬緣者。 萬法無定法故無法也。 緣無定緣故無緣也。 如身是菩提界多成眾則無法。 如嬰姟童子少壯老年眾緣為形。 則形無定形也　法不屬因者。 妄法有生滅故屬因緣。 生其真法不生不滅故不屬因緣也。 諸邊不動者。 離四句故諸邊不動也。 離觀行者。 妄識緣相起緣相故言觀。 真智照無相。 無相故無觀。 又取相心緣生緣相故言行。 離相心無生。 無生故不行也　迦葉此云龜者。 蓋取明義也。 知三世故也。 或云飲光。 亦明也。 此呵頭陀也。 小乘以於四事抖擻不染不著。 少欲知足名為頭陀。 今淨名大事於三界五蘊菩提涅槃如般若波羅蜜。 抖擻無取無住名曰頭陀。 故法花經云。 是經難持。 若能持者是名持戒行頭陀者。 又善住意天子經云。 頭陀者抖擻。 貪欲嗔恚愚癡三界六入我說此人能善抖擻。 如是抖擻不取不捨不修不著。 我說此人能善頭陀。 頭陀者此云抖擻也。 又行中頭陀有二。 一隨時。 如梵網經。 春秋為二月行也。 意如冬夏極寒熱故安居。 春秋暄凉隨行也。 二隨行者。 有十二。 四分云。 一但三衣。 二糞掃衣。 三常乞食。 四不作餘食法。 五一坐。 六一團。 七練若（此云無聲處）八塚間。 九樹下。 十露坐。 十一隨座。 十二常坐　而不能普者。 迦葉諸聲中有二行勝。 一故不普菩薩無緣大慈故能普也。 次別呵。 云住平等法應次行乞食。 呵聲聞頭陀。 乞食為養五蔭但少欲耳。 不同菩薩為堅住正觀養法身也。 法身即不食。 身懷和合。 法身不受三界身也　空聚相者。 聚落有二。 一者外聚相。 村邑也。 二者內聚。 六根也。 故金光明六根聚落賊所止也。 謂諸外聚若有人物士女則有可觀。 若空聚無人唯有劫賊虎狼死屍毒蛇則不可樂也。 若菩薩六根如法花經。 八百功德威千二百功德則如聚落有人物也。 今凡夫六根空無功德。 唯有三受毒蛇邪見劫賊妄念死屍。 故不可樂也　不捨八邪者　若捨八邪入八解脫。 是小乘禪悅食。 若不捨八邪入八解脫。 為大乘禪悅食。 若捨八邪入八正道。 為小乘法喜食。 若不捨邪相入正法。 為大乘法喜食。 故今後名示大乘法喜禪悅呵迦葉小乘二食也　非有煩惱等者。 大乘平等法喜食本性清淨故非有非無。 心性寂滅平等禪悅食故定非入出。 生死涅槃平等故二俱不住　不空食人之施者。 小乘中犯四重為盜食。 不懃三業。 謂上根不坐禪。 中根不讀誦。 下根不營理僧事。 為負債食。 初果人為同意食。 阿羅漢為自己食。 由應供故。 今大乘若不發菩提心住平等觀。 非真出家。 故皆名空食人之信施也　須菩提云善吉。 亦曰空生。 亦曰善現。 > "Regarding 'not cutting off afflictions': afflictions are empty in their nature, hence it is said they are 'not cut off'. The two vehicles cling to dharmas as afflictions having real existence; hence they cut them off and enter. Bodhisattvas awaken to the intrinsic emptiness of afflictions; hence they enter without cutting them off." "Regarding 'the seven latent defilements': greed, hostility, delusion, conceit, and doubt are five; view of identity, extreme views, and wrong views constitute the sixth, 'views'; and attachment to precepts and attachment to views constitute the seventh latent defilement of 'grasping'. The nine bonds are as \[explained\] previously." "Regarding 'At that time, World-Honoured One, I was silent': it should address: 'World-Honoured One, at that time I was silent'; it is simply due to the conciseness of the Sanskrit language that it is phrased thus." "Regarding 'Maudgalyāyana section': this is a Sanskrit sound. The Samayabhedoparacanacakra translates it as 'chickpea' (hudou). The Dharmaskandha says 'son of Maudgalyāyana'; here \[in Chinese\] it means 'son of mung bean' (lvdouzi). The new translation says 'gathering beans' (caishu). Furthermore, previously Śāriputra was foremost in wisdom and was rebuked concerning dhyāna concentration; Maudgalyāyana was foremost in dhyāna concentration and was rebuked concerning preaching the Dharma. The reason why, among the ten great disciples, these two were rebuked interchangeably is that concentration and wisdom are the gateways to the myriad practices; therefore, one must not lean one-sidedly toward concentration. If concentration is profound, wisdom will certainly be bright; if wisdom is bright, concentration will certainly be profound." "Regarding 'the Dharma has no self, etc.': the Hinayāna contemplation breaks down the self to realize non-self, realizing only the first fruit and so forth. Now, the Mahāyāna Dharma of the true mark is non-dual regarding self and non-self: since a self is not even attainable, how could a non-self be attainable? This is the true meaning of non-self in the true mark of the Dharma-nature. Realizing this non-self, one then attains the forbearance of non-arising dharmas. How could a great being of the seventh ground be identical to the Hinayāna?" "Regarding 'separating from birth and death': if there is birth in the prior limit and death in the posterior limit, then what lies in between is called 'lifespan'. Now the bodhisattva abides in the true mark of the dharmakāya; because it does not arise, there is no prior limit; because it does not cease, there is no posterior limit. Since there is neither prior nor posterior, the nature of a living being is empty." "Regarding 'extinguishing all characteristics': the Hinayāna says that existent dharmas have the four characteristics of arising, abiding, changing, and ceasing that transition into one another. Now the Mahāyāna Dharma-nature is intrinsically serene and extinguished, separated from the four characteristics." "Regarding 'separating from vitarka and vicāra': grasping at signs and giving rise to mind is said to be having vitarka and vicāra; leaving behind signs and provisional names, there is therefore no vitarka or vicāra." "Regarding 'ten thousand dharmas and ten thousand conditions': because among the ten thousand dharmas there is no fixed dharma, there is 'no dharma'. Because conditions have no fixed condition, there are 'no conditions'. For example, if the body is the bodhi-realm, being composed of many conditions, it has no dharma. Just as infant, child, youth, adult, and elder are formed by many conditions, form has no fixed form." "Regarding 'the Dharma does not belong to causes': deluded dharmas have arising and cessation, and therefore belong to causes and conditions; the true Dharma is neither arising nor ceasing, and therefore does not belong to causes and conditions." "Regarding 'unmoved by all extremes': because it leaves behind the four propositions, it is unmoved by all extremes." "Regarding 'separating from contemplative practice': the deluded consciousness conditions signs and arises; conditioning signs is called 'contemplation'. True wisdom illuminates signlessness; being signless, there is no contemplation. Furthermore, when the mind that grasps at signs conditions arising and conditions signs, it is called 'practice'. When the mind that separates from signs has no arising, because there is no arising it does not practice." "'Kāśyapa' is translated here as 'tortoise', taking the sense of brightness, because it knows the three periods of time. Or it is called 'drinking light', which also means brightness. Here the dhūta \[practices\] are rebuked. The Hinayāna shakes off and remains untainted and unattached with respect to the four necessities, considering few desires and contentment to be dhūta. Now, regarding the triple world, the five aggregates, bodhi, and nirvāṇa, like the prajñāpāramitā, Vimalakīrti's great matter shakes off without grasping or abiding, and calls this dhūta. Therefore the Lotus Sūtra says: 'This sūtra is difficult to uphold; if one can uphold it, this is called keeping the precepts and practicing dhūta.' Furthermore, the Suvikrāntacintidevaputra-paripṛcchā Sūtra says: 'Dhūta means shaking off; if one can skillfully shake off greed, anger, delusion, the triple world, and the six sense bases, I say this person can skillfully shake off. Shaking off like this, neither grasping nor discarding, neither cultivating nor attaching, I say this person is skilled in dhūta.' 'Dhūta' is translated here as 'shaking off'. Furthermore, in practice there are two kinds of dhūta: First, according to the season. As in the Brahmajāla Sūtra, traveling in the two months of spring and autumn; the meaning is that because winter and summer are extremely cold and hot, one observes the retreat, whereas in the moderate temperatures of spring and autumn, one travels as appropriate. Second, according to conduct: there are twelve. The Dharmaguptaka Vinaya says: 1. possessing only three robes; 2. rag robes; 3. always begging food; 4. not practicing remaining food; 5. one sitting; 6. one portion of food; 7. araṇya (translated here as 'soundless place'); 8. charnel ground; 9. under a tree; 10. sitting in the open; 11. sitting anywhere; 12. always sitting." "Regarding 'yet unable to be universal': Kāśyapa's practices among all the śrāvakas were superior in two ways. First, intentional non-universality; the bodhisattva has great compassion without conditions and thus can be universal. Next, he rebukes him separately, saying: 'Abiding in the equal Dharma, you should beg for food in succession.' He rebukes the śrāvaka dhūta: begging for food merely sustains the five aggregates with few desires; it is not like the bodhisattva firmly abiding in right contemplation to sustain the dharmakāya. The dharmakāya does not eat; the body encompasses harmony, and the dharmakāya does not receive a body of the triple world." "Regarding 'the characteristic of an empty village': a village has two types. The first is the characteristic of an external village: towns and settlements. The second is an internal village: the six sense organs. Thus the Suvarṇaprabhāsa says: 'The village of the six senses is the dwelling place of thieves.' If an external village has people, gentlemen, and ladies, it is worth viewing; if it is an empty village without people, having only robbers, tigers, wolves, corpses, and poisonous snakes, it is not joyful. If a bodhisattva's six senses possess the eight hundred virtues and twelve hundred virtues as in the Lotus Sūtra, it is like a village that has people. Now an ordinary being's six senses are empty and devoid of virtue, possessing only the poisonous snakes of the three feelings, the robbers of wrong views, and the corpses of deluded thoughts; therefore they are not joyful." "Regarding 'not abandoning the eight wrongs': if one abandons the eight wrongs and enters the eight liberations, this is the Hinayāna's food of dhyāna joy. If one does not abandon the eight wrongs and enters the eight liberations, this is the Mahāyāna's food of dhyāna joy. If one abandons the eight wrongs and enters the eightfold noble path, this is the Hinayāna's food of Dharma delight. If one does not abandon the characteristics of wrong and enters the correct Dharma, this is the Mahāyāna's food of Dharma delight. Therefore, what follows demonstrates the Mahāyāna's food of Dharma delight and dhyāna joy, rebuking Kāśyapa's two Hinayāna foods." "Regarding 'neither having afflictions, etc.': the Mahāyāna's equal food of Dharma delight is inherently pure, and therefore neither existent nor non-existent. The nature of the mind is serene and extinguished, which is the equal food of dhyāna joy; therefore concentration has neither entering nor emerging. Samsāra and nirvāṇa are equal, and therefore one abides in neither." "Regarding 'not consuming the alms of others in vain': in the Hinayāna, committing the four grave offenses is 'food of theft'. Not being diligent in the three karmas—meaning the superior faculties not sitting in meditation, the intermediate faculties not chanting and reciting, and the lower faculties not managing sangha affairs—is 'food of debt'. A person of the first fruit eats as 'food of mutual assent'. An arhat eats as 'food of one's own', because he is worthy of offerings. Now in the Mahāyāna, if one does not generate the bodhimind and abide in equal contemplation, one is not a true renunciant; therefore, all such instances are called consuming the faithful offerings of others in vain." "'Subhūti' is translated as Shanji ('Well and Auspicious'), also called Kongsheng ('Born of Emptiness'), and also called Shanxian ('Well Manifested')." > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.2778.2.3) - [Next: 2.4.2](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.2) - [Up: 2.4](https://indike.org/pramana/in.bauddha.taisho.2778.2.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2778~en-mt.2.4.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.2.4.1](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.1) · Pramāṇa