[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) › 2.4.2 # 淨名經關中釋抄 2.4.2 淨名經關中釋抄 2.4.2 - **Language:** Classical Chinese ### [2.4.2](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.2) 以初生時屋舍皆空。 父母謂其不吉將問相師。 相師占云。 大吉甚善。 故云善現。 或曰。 空生善相現故名善現。 然此正為表解空第一故現空也。 如羅云六年住胎表密行第一。 迦葉金色表頭陀潔行莊嚴。 迦留陀夷此云黑光。 表污淨行為結之緣。 又善吉於弟子中。 解空無諍第一。 小乘入第四禪觀眾生緣不與物諍名為無諍。 而捨有證空棄生死取涅槃等未免此諍。 今淨名大乘住中道觀。 非垢非淨不生不滅。 我與無我其性不二。 生死涅槃本性平等。 名真無諍。 故被呵也。 又小乘入觀緣真諦故空。 出觀緣俗故有。 如是捨有取空非真解空。 今淨名大乘色不異空空不異色。 非有非無不取不捨。 達諸法相無罣礙。 稽首如空無所依。 名真解空第一也。 被呵也。 問。 小乘無諍三昧云何。 答。 俱舍論頌云無諍世俗智。 後靜慮不動。 三洲緣未生。 欲界有事惑。 謂十智中世俗八智。 定中住第四靜慮。 六阿羅漢中不動性。 四洲中不緣北洲。 無我所故。 唯緣未來。 過現已滅故也。 三界中唯緣欲界。 有事惑故。 又法花云。 十弟子內祕菩薩行外現示聲聞。 是即如來未出時身子目連示居外道。 優樓那提示居事火。 大迦葉示淨行婆羅門。 羅云阿那律示現王宮受五欲愛。 或身子示聰惠。 盤特示訥鈍目連示尊貴。 優波離示下賤。 滿願示博學。 迦旃延示辯論。 如來成道即為引其類得證聲聞。 今引小入大故因問疾。 各辭不堪。 則令所化捨小歸大。 漸與法花作授記之方便也。 盛滿飯有云善吉。 持解空故。 往令淨名以表妙有相折故示也　不壞於身者。 聲聞以身為苦故滅身以歸寂。 一相者寂滅相也　菩薩觀身從緣□無自性。 即不待壞身自然本寂也　五逆者。 殺父殺母殺阿羅漢出佛身血破法輪僧。 前二違恩。 後三背德。 故名為逆。 業縛之劇莫逾於此。 無縛不妄。 子妄皆真故即逆縛為解脫相　邪見彼岸本性不殊者。 此三句關中意。 以非邪非正非難非惱非淨為平等故可取食。 天台意。 以呵善吉汝二乘偏空是邪見非中道彼岸住化城之難。 非無難也。 染著涅槃之惱遠離法性之淨得化城八難。 其狀云何。 答。 大品云。 寧使眾生落三塗獄。 不使眾生入二乘道。 即以小乘見修。 無學道為三惡道難。 永執無我為此洲難。 出觀緣俗入觀緣真。 為佛前佛後難。 不見法身不聞中道。 為生聾生盲。 辯說生滅不了無生。 為世智辯聰。 沈空滯寂。 為長壽諸天難。 大經云十千劫等。 此是發大之根故也。 以此為難障真涅槃。 有逾凡夫八難之患。 可不畏哉。 無淨福田墮謗等言二家不同。 類此可見　等無有異者。 關中以平等一性為無異。 天台以凡夫滯有二乘滯空。 為滯雖殊齊障中道為等無有異　置鉢欲出者。 天台云善吉被難。 卒聞妄捧解空亦失。 故淨名返以幻化安立也　富樓那前目連呵說法禮不當。 此章呵差根之患。 有云。 觀人心句是世界悉檀。 根原句是對治悉檀。 行大道句是第一義悉檀。 故根性大乘問悉檀者。 此法名出楞伽。 智論梵云悉檀。 此云宗成。 亦曰墨。 如實相印之類也。 彼印印理。 此墨守定教。 此有四種。 一世界悉檀。 為發善根眾生託世名相今生樂欲起信心故。 二各各為人悉檀。 為已種善各隨根緣令增長故。 三對治悉檀。 為有眾生雖種善根為重惑所障未得成就起對治故。 四第一義悉檀。 為久修行眾生攝理而談故。 此則前三順根。 第四攝理。 就前三又二未信令生信。 世界已信令起行。 立為人對治。 又起行有二。 起生善行立為人。 起斷惡行立對治。 由是緣故如來於無相法中隨理順根生信起行生善斷惡流演八萬四千法。 餘教門種種差別同趣大菩提故　迦旃延此云剛剩。 有云文飾。 施設足論云剃髮種。 > Because at the time of his birth the storehouses and rooms were all empty, his parents thought it was inauspicious and were about to consult a diviner. The diviner divined and said: "It is greatly auspicious and extremely good." Therefore he was called Shanxian (Well-Appeared / Subhūti). Or, some say: "Emptiness was born and an auspicious sign appeared, hence the name Well-Appeared." Yet this was precisely to symbolize his being foremost in understanding emptiness that emptiness appeared. It is just as Rāhula's six years of dwelling in the womb symbolized his being foremost in esoteric practice; Kāśyapa's golden color symbolized his adornment with the pure practice of dhūtas; and Kālodāyin, translated here as "Black Radiance", symbolized the condition of defiling pure practice as a basis for disciplinary rules. Furthermore, among the disciples, Subhūti was foremost in understanding emptiness and in non-contention. In the Hīnayāna, entering the fourth dhyāna and contemplating conditions of sentient beings so as not to contend with things is called "non-contention"; yet renouncing existence to realize emptiness, and abandoning saṃsāra to grasp nirvāṇa, have not yet escaped such contention. Now, in Vimalakīrti's Mahāyāna, dwelling in the contemplation of the middle way, there is neither defilement nor purity, neither arising nor ceasing; self and non-self are non-dual in their nature; saṃsāra and nirvāṇa are intrinsically equal. This is called true non-contention, which is why he was scolded. Furthermore, in the Hīnayāna, when entering contemplation, one conditions the absolute truth and is therefore empty; when emerging from contemplation, one conditions conventional truth and is therefore existent. Grasping emptiness while renouncing existence in this way is not the true understanding of emptiness. Now, in Vimalakīrti's Mahāyāna, form is not different from emptiness, and emptiness is not different from form; there is neither existence nor non-existence, neither grasping nor renouncing; penetrating the marks of all dharmas without obstruction, bowing down as to empty space without reliance—this is called being truly foremost in understanding emptiness. Thus he was scolded. Question: What is the non-contention samādhi of the Hīnayāna? Answer: A verse in the Kośa says: "Non-contention is conventional knowledge; / It is based on the final dhyāna and is unshakeable; / It concerns three continents, conditions the unarisen, / And pertains to objective afflictions of the desire realm." That is to say, among the ten knowledges it is the conventional eighth knowledge. In absorption, it abides in the fourth dhyāna. Among the six kinds of arhats, it is of the unshakeable nature. Among the four continents, it does not condition the northern continent, because \[there\] there is no "mine". It conditions only the future, because the past and present have already ceased. Among the three realms, it conditions only the desire realm, because there are objective afflictions. Furthermore, the Lotus \[Sūtra\] says that the ten disciples inwardly concealed bodhisattva practices and outwardly manifested as śrāvakas. That is, before the Tathāgata appeared in the world, Śāriputra and Maudgalyāyana manifested as dwelling among non-Buddhists; Uruvilvā manifested as dwelling among fire-worshippers; Mahākāśyapa manifested as a pure-practicing brāhmaṇa; Rāhula and Aniruddha manifested in the royal palace experiencing the desires of the five senses. Or, Śāriputra manifested wisdom; Panthaka manifested dullness; Maudgalyāyana manifested nobility; Upāli manifested base birth; Pūrṇa manifested extensive learning; Kātyāyana manifested debate. When the Tathāgata attained the Way, he guided their respective kinds to attain the realization of śrāvakas. Now, in order to lead the lesser to enter the greater, when inquiring after \[Vimalakīrti's\] illness, each declined as inadequate; this was to cause those being converted to renounce the small and return to the great, gradually serving as an expedient means for conferring prophecy in the Lotus \[Sūtra\]. Regarding the filling of the bowl with food, some say that because Subhūti upheld the understanding of emptiness, Vimalakīrti went to subdue him with subtle existence, which is why it was manifested. Regarding "not destroying the body": The śrāvakas take the body to be suffering, and therefore destroy the body to return to tranquility. The single mark is the mark of tranquility and cessation. Bodhisattvas contemplate the body as arising from conditions, devoid of self-nature; that is, without waiting to destroy the body, it is naturally fundamentally tranquil. Regarding the "five heinous crimes": Killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha's body, and causing schism in the Saṃgha of the Dharma wheel. The first two go against gratitude; the latter three go against virtue; hence they are called heinous. The severity of karmic bondage surpasses nothing more than these. If there is no bondage, there is no delusion; when delusion is exhausted, all is real; therefore, the heinous bondages are themselves the marks of liberation. Regarding "wrong views and the other shore are fundamentally not distinct in nature": These three lines are the interpretation of Guanzhong. Taking neither wrong nor correct, neither difficulty nor distress, neither pure nor defiled as equality, one may accept the food. The interpretation of Tiantai is: By scolding Subhūti, \[saying\] that you of the two vehicles adhere to one-sided emptiness, which is a wrong view and not the other shore of the middle way, dwelling in the difficulty of the conjured city, it is not without difficulty. The distress of being attached to nirvāṇa and distancing oneself from the purity of the Dharma-nature results in the eight difficulties of the conjured city. What are their characteristics? Answer: The Da pin states: "Better that sentient beings fall into the hells of the three destinies than to cause sentient beings to enter the path of the two vehicles." That is, the paths of seeing, cultivation, and no-learning of the Hīnayāna are taken as the difficulty of the three evil destinies. Perpetually grasping non-self is the difficulty of this continent. Emerging from contemplation to condition conventional truth, and entering contemplation to condition the real, are the difficulty of being born before or after a Buddha. Not seeing the dharmakāya and not hearing the middle way are being born deaf and blind. Debating arising and ceasing without comprehending non-arising is worldly worldly knowledge and dialectical cleverness. Sinking into emptiness and stagnating in tranquility are the difficulty of the long-lived devas. The Mahā\[parinirvāṇa\] Sūtra says ten thousand kalpas, and so on; this is because \[the difficulties are\] the obstacle to giving rise to the great \[aspiration\]. Taking these as difficulties that obstruct true nirvāṇa, their calamity surpasses the eight difficulties of ordinary mortals. How could one not fear them? Statements such as having no pure field of merit and falling into slander differ between the two masters, which can be seen by analogy to this. Regarding "equal without any difference": Guanzhong takes the equal single nature as being without difference. Tiantai takes ordinary mortals stagnating in existence and the two vehicles stagnating in emptiness as: although the stagnation differs, both equally obstruct the middle way, and thus they are equal without difference. Regarding "putting down the bowl and wishing to leave": Tiantai says that Subhūti was challenged and, upon suddenly hearing this, foolishly held his understanding of emptiness and lost it; therefore Vimalakīrti conversely established it through illusion and transformation. Regarding Pūrṇa: Previously Maudgalyāyana was scolded for improper etiquette in preaching the Dharma; this section scolds the fault of mistaking faculties. Some say: The phrase "contemplating the minds of people" is the worldly siddhānta; the phrase "original root" is the therapeutic siddhānta; the phrase "practicing the Great Path" is the ultimate-meaning siddhānta. Thus the faculties are of the Mahāyāna. Question about the siddhāntas: This dharma name originates in the Laṅkā\[vatāra\]. The \[Da zhi\]du lun says that the Sanskrit word is siddhānta, translated here as "established doctrine", also called "ink", like the seal of the true mark. That seal seals the principle; this ink adheres fixedly to teaching. There are four kinds: First, the worldly siddhānta, which, in order to arouse the good roots of sentient beings, relies on worldly names and marks so that they produce joyful desire and give rise to faith. Second, the individual siddhānta, which, for those who have already planted goodness, causes it to increase according to their respective faculties and conditions. Third, the therapeutic siddhānta, which, because some sentient beings, though having planted good roots, are obstructed by heavy afflictions and have not yet attained fulfillment, gives rise to remedies. Fourth, the ultimate-meaning siddhānta, which addresses long-practicing sentient beings by subsuming the principle. Thus the first three accord with faculties, while the fourth subsumes the principle. Regarding the first three, there are also two aspects: for those who have not yet believed, to cause them to generate faith, which is the worldly; for those who already believe, to cause them to give rise to practice, which establishes the individual and therapeutic. Furthermore, giving rise to practice has two aspects: giving rise to practices that produce goodness establishes the individual; giving rise to practices that sever evil establishes the therapeutic. For this reason, the Tathāgata, within the unconditioned Dharma, accords with the principle and follows faculties to generate faith, give rise to practice, produce goodness, and sever evil, unfolding eighty-four thousand dharmas. The various differences of other teaching methods equally lead toward great bodhi. Kātyāyana is translated here as "Hard and Excess"; some say "Ornamented"; the Prajñaptipāda-śāstra says "clan of shaved hair". > — English (machine translation) (machine translation) - [Previous: 2.4.1](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.1) - [Next: 2.4.3](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.3) - [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.2.4.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.2.4.2](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.2) · Pramāṇa