[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 # 淨名經關中釋抄 2.4 淨名經關中釋抄 2.4 - **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) ### [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) ### [2.4.3](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.3) 未詳所以　生滅心行說實相法者。 緣生之法四相所遷生滅之謂也。 生滅之法從因緣生。 緣生之法體無自性實相之謂也。 又小乘由執生故有無常苦空無我等四義。 由執滅有寂滅義。 前四是厭。 後一是忻。 今大乘悟不生不滅故是實相義。 而迦旃延言緣生無常。 即是以小乘實相法也　無常即實相者。 常無常不二即實相。 離常說常。 即生滅下之四義准此應知　苦義即實相者。 思益云。 知苦無生苦聖諦。 大經云。 凡夫有苦無諦二乘有苦有諦。 菩薩解苦無苦。 而真諦皆實相義也。 此大小五義難明故略寄一。 喻如母養姟子見啼不止懼之云鬼來。 一歲已下聞鬼不懼。 此喻凡夫聞五陰無等五心不厭也。 二三歲已去聞鬼即懼。 此喻二乘聞無常等心厭離也。 年至十五聞說鬼來了鬼本無但假言說至兒啼故。 此喻菩薩了陰無生苦等但如來假名方便引導物。 故此真義也　阿那律秦言如意。 亦曰無貧。 或云無滅。 過去曾施辟支佛一食九十一劫常在天上受如意報。 故云如意。 恒無貧乏故云無貧。 善根不滅故云無滅。 又云。 因入佛塔剔燈照九十一劫善根不滅。 今得天眼報。 故云無滅也　五通等者。 若聲聞依四禪定起通。 有功德作相而見知外道等無為不應有見者。 若聲聞依惠斷惑名擇滅無為。 不應有見也。 大乘天眼即中見色。 圓觀三諦權實雙觀。 即寂而照。 故無此難。 如下文自明也。 大小殊途有此懸別。 而或者以近遠之見約數量而分大小。 不亦謬哉。 又佛心無不寂故照無不見。 惠不離定即寂而照。 故見而無二也　優波離奏言上首。 亦曰近取。 以本近八釋子執事取與故云近執近取。 言上首者。 以初與八釋子同時出家之時如來先度為上座故云也　律行者有二。 一本來不犯。 二犯能悔。 此波離之律行也。 今淨名以法身真性本淨根智迷以復悟為律行也。 故經云。 唯佛一人住戒餘人皆名污戒者。 又下文云。 是即具足。 明此經法性尸羅一心具足萬行。 豈二百五十而言具足哉　重增者。 小乘懺法要深見罪累起重悔心等言滅也。 故關中天台皆云以背真妄犯若為罪垢。 志誠悔懼復名重增。 今申一釋。 罪之自性不生不滅。 昔二人犯罪不生見生名初犯。 今波離為懺不滅言滅。 名重增也。 若是罪本不生。 今悔亦無滅。 即去除滅也。 普賢觀經云。 若欲懺悔者當求真實相。 真實相者即是悟罪之與心俱不滅也。 此云持律。 可不妙哉　第九解脫者斷修惑。 九地各有九無礙九解脫。 今非想地中第九解脫得無學持心。 況眾生心性本淨。 妄想若垢者既妄想。 見垢明垢非垢。 取我顛倒亦然。 其猶病眼見花。 病痊即知花體本無。 故生師云。 僧而諦者明真非諦也　生滅不住者。 夫為罪者不可以一念成。 若積念而成罪者。 即念自生滅剎那不住。 豈可罪哉。 復次念若不積。 即一念無因。 念若住積非有為法。 復次設使一念自成。 罪者剎那不住。 豈得懺而復滅哉　是名奉律者。 此法性尸羅即法身自性。 菩薩大士如是奉持也　羅睺羅此云覆障者。 亦表密行第一　捨輪王位者。 輪王治世舉國皆行十善。 豈可捨眾善而尚獨善哉。 出家功德之利者。 有云說刺落之利。 如大悲經云。 但使性是沙門污行沙門形是沙門披著袈裟者。 於彌勒佛乃至樓至佛所得入涅槃無有遺餘。 天台云。 羅睺說四果所得十智三明等利也　無利無功德者。 竊尋出家略有三別。 一捨愛欲眷屬名為出家。 二斷除見修出三界獄名為出家。 三深悟大乘。 生死涅槃非縛非解。 漏與無漏不垢不淨。 不取不捨無得無證。 了法界之如幻。 覺真性之亡依。 名究竟大乘真出家也。 故經云。 以無所得故得阿耨多羅三藐三菩提。 此淨名大士無利無功德之出家。 豈羅云捨三界之過患得涅槃之功德名真出家　假名者。 > \[The text\] does not fully explain the reason. Regarding 'with a mind \[subject to\] arising and ceasing, expounding the teaching of the true mark': conditioned phenomena are shifted by the four marks; this is called arising and ceasing. Phenomena that arise and cease are produced from causes and conditions. That conditioned phenomena lack self-nature in their substance is called the true mark. Furthermore, the Lesser Vehicle, because of grasping at arising, has the four meanings of impermanence, suffering, emptiness, and non-self. Because of grasping at cessation, it has the meaning of quiescent extinction. The former four are revulsion; the latter one is rejoicing. Now the Great Vehicle awakens to non-arising and non-ceasing; therefore this is the meaning of the true mark. Yet Kātyāyana spoke of conditioned arising and impermanence, which was using the Lesser Vehicle's teaching of the true mark. Regarding 'impermanence is itself the true mark': permanence and impermanence being non-dual is itself the true mark. Speaking of permanence apart from permanence—the four meanings below arising and ceasing should be understood by analogy with this. Regarding 'the meaning of suffering is itself the true mark': the Viśeṣacintibrahma-paripṛcchā states, 'Knowing that suffering is unarisen is the noble truth of suffering.' The Mahāparinirvāṇa Sūtra states, 'Ordinary people have suffering but no truth; those of the two vehicles have suffering and have the truth; bodhisattvas understand suffering as without suffering.' Yet the ultimate truth is in all cases the meaning of the true mark. Because these five meanings of the Great and Lesser \[Vehicles\] are difficult to understand, \[the master\] briefly resorts to a metaphor: it is like a mother nursing an infant; seeing it cry unceasingly, she frightens it, saying, 'A ghost is coming!' When \[the child\] is under one year old, hearing of the ghost it is not frightened; this is an analogy for ordinary people hearing of the impermanence of the five aggregates and their minds not being revulsed. From two or three years old onward, hearing of the ghost it is immediately frightened; this is an analogy for the two vehicles hearing of impermanence and the like, and their minds feeling revulsion and seeking detachment. When it reaches the age of fifteen, hearing it said that a ghost is coming, it fully understands that ghosts originally do not exist, and it was merely provisional speech because the child was crying; this is an analogy for bodhisattvas fully understanding that the aggregates are unarisen, suffering and so forth are merely the Tathāgata's provisional names and skillful means to guide beings, and this is the true meaning. 'Aniruddha' in the Qin language means 'as desired' (ruyi); it also means 'without poverty', or 'non-extinction'. In the past he once offered a single meal to a pratyekabuddha, and for ninety-one kalpas he continuously received the retribution of having things as desired in the heavens; hence he is called 'As Desired'. Because he was constantly free from poverty and lack, he is called 'Without Poverty'. Because his roots of goodness were never extinguished, he is called 'Non-Extinction'. It is also said that because he entered a Buddhist stūpa and trimmed a lamp to provide light, for ninety-one kalpas his roots of goodness were never extinguished, and now he has obtained the retribution of the divine eye; hence he is called 'Non-Extinction'. Regarding 'the five superknowledges' and so forth: if a śrāvaka relies on the four dhyāna concentrations to give rise to superknowledges, having marks produced by merit, and sees and knows, why should the unconditioned of non-Buddhists and the like not have seeing? If a śrāvaka relies on wisdom to sever afflictions, this is called analytical cessation, the unconditioned, and there should be no seeing. The divine eye of the Great Vehicle sees form directly in the middle; it completely contemplates the three truths, jointly contemplating the provisional and the ultimate; being quiescent it yet illuminates, and so it does not have this difficulty, as is naturally clarified in the text below. The Great and Lesser \[Vehicles\] follow different paths and have this immense difference; yet some people distinguish the Great and Lesser in terms of quantity based on seeing near and far—is that not an error? Furthermore, because the Buddha's mind is never non-quiescent, its illumination leaves nothing unseen; wisdom is not separate from concentration, being quiescent it yet illuminates, and so its seeing is non-dual. 'Upāli' in the Qin language means 'head' (shangshou); it also means 'closely taking'. Because he originally served close to the eight Śākya princes, handling affairs and managing takings and givings, he is called 'close attendant' or 'closely taking'. 'Head' is said because at the time he first went forth together with the eight Śākya princes, the Tathāgata delivered him first, making him the senior elder. Regarding 'conduct according to the vinaya', there are two kinds: first, originally not transgressing; second, when transgressing, being able to repent. This is Upāli's vinaya conduct. Now Vimalakīrti takes the original purity of the true nature of the dharmakāya, the deluded fundamental wisdom regaining awakening, as vinaya conduct. Therefore the sūtra states, 'Only the Buddha alone abides in the precepts; all other persons are called defilers of the precepts.' Furthermore, the lower text states, 'This is complete fulfillment,' clarifying that the Dharma-nature śīla of this sūtra completely fulfills the myriad practices in a single mind—how could it be said to be fulfilled merely by the two hundred and fifty \[precepts\]? Regarding 'redoubling': the Lesser Vehicle's method of repentance requires seeing the accumulation of offenses deeply and giving rise to a heavy mind of repentance, and so forth, calling it extinction. Therefore both Guanzhong and Tiantai state: turning against the real and falsely transgressing is like the defilement of offense; with sincere resolve repenting and fearing is again called redoubling. Now I offer an explanation: the self-nature of offense is neither arisen nor destroyed. Formerly the two persons committed offenses; \[where there is\] non-arising they saw arising, which is called the initial transgression. Now Upāli has them repent; \[where there is\] non-destruction he speaks of destruction, which is called redoubling. If offenses originally do not arise, now in repenting there is also no destruction; that is to eliminate destruction. The Samantabhadra Contemplation Sūtra states: 'If one wishes to repent, one should seek the true mark.' The true mark is precisely awakening to the fact that offenses and the mind are both non-extinguished. Calling this upholding the vinaya—is it not marvelous? The 'ninth liberation' is the severing of afflictions of cultivation. Each of the nine stages has nine unhindered paths and nine liberations. Now in the stage of neither-perception-nor-non-perception, the ninth liberation obtains the mind upholding the stage of no-more-learning. How much more so is the mind-nature of sentient beings originally pure! If delusive thoughts are like defilement, since they are delusive thoughts, seeing defilement makes it clear that defilement is not defilement; grasping at a self and being inverted is also like this. It is just like diseased eyes seeing flowers \[in the sky\]; when the disease is cured, one immediately knows that the substance of the flowers was originally non-existent. Therefore Master Sengzhao said, 'Being a monk and \[seeking\] truth clarifies that the real is not the truth.' Regarding 'arising and ceasing without abiding': an offense cannot be accomplished in a single thought. If accumulated thoughts accomplish an offense, then the thoughts themselves arise and cease without abiding for a kṣaṇa; how could it be an offense? Furthermore, if thoughts are not accumulated, then a single thought has no cause; if thoughts abide and accumulate, they are not conditioned phenomena. Furthermore, even if a single thought accomplishes it by itself, the offense does not abide for a kṣaṇa; how could it be repented and then extinguished? Regarding 'this is called upholding the vinaya': this Dharma-nature śīla is the self-nature of the dharmakāya; the bodhisattva mahāsattvas uphold it in this way. 'Rāhula' here is translated as 'obstacle' (fuzhang); this also signifies being foremost in esoteric conduct. Regarding 'relinquishing the position of a wheel-turning king': when a wheel-turning king governs the world, the entire country practices the ten virtues; how could one abandon the myriad virtues to value merely solitary virtue? Regarding 'the benefits of the merit of going forth': some say it refers to the benefits of shaving the hair. As the Great Compassion Sūtra states: 'As long as one is of the nature of a śramaṇa, a śramaṇa of defiled conduct, in the form of a śramaṇa, wearing the kāṣāya, under Maitreya Buddha and even down to Rocana Buddha, one will enter nirvāṇa without remainder.' Tiantai says that Rāhula expounds the benefits of the ten knowledges, the three clearances, and so forth obtained through the four fruits. Regarding 'without benefit and without merit': upon humble reflection, going forth has roughly three distinctions: first, abandoning attachments, desires, and family is called going forth; second, severing view and cultivation \[afflictions\] to exit the prison of the triple realm is called going forth; third, deeply awakening to the Great Vehicle, where birth-and-death and nirvāṇa are neither bound nor liberated, contaminated and uncontaminated are neither defiled nor pure, without taking or relinquishing, without attainment or realization, fully understanding that the Dharma realm is like an illusion, and awakening to the true nature's lack of dependence—this is called the ultimate true going forth of the Great Vehicle. Therefore the sūtra states, 'Because there is nothing to be attained, one attains anuttarā samyaksaṃbodhi.' This is the Great Being Vimalakīrti's going forth without benefit and without merit. How could Rāhula's abandoning the faults of the triple realm and obtaining the merit of nirvāṇa be called the true going forth? Regarding 'provisional name': > — English (machine translation) (machine translation) ### [2.4.4](https://indike.org/pramana/in.bauddha.taisho.2778.2.4.4) 生死涅槃俱假名。 故下文云。 我及涅槃此二皆空。 以何為空。 但以名自故空　出淤泥者。 凡夫以五欲為淤泥。 二乘以取證為淤泥　四取者即四受也。 又云。 不受三界及涅槃也　阿難此云歡喜。 佛得道夜復生阿難。 歡喜生故父王名之也。 復次宿世善根見者歡喜故名也　勿謗如來者。 小乘謂佛是業生身現身成道。 大乘以悟身本無身為法身應物現身為跡身。 是即應物為疾非實疾也。 今執為實業所招。 豈非謗歟。 諸教云金槍馬麥等言例同斯解。 即是法身者。 小乘以丈六為生死身。 五分法為法身。 大乘以即色豈空。 丈六即真。 真即法性常住。 非思業生。 即陰即空及過三界。 空即清淨。 何漏為有。 四相流動。 生滅無性。 即遷非遷。 故曰無為　諸數者有為四相數也。 遠云。 非思欲者斷煩惱障。 過三界者離分段果。 無漏者破所知障。 無為者離變易果。 崇福云。 非思欲者非思業生。 生自在故。 是我過三界者。 三界是苦。 過三界苦即是樂也。 無漏者。 有漏之垢。 無漏即淨也。 無為者。 有為法無常。 佛身無為即是常也　如居士言者。 佛身真常如前所辨。 此顯實也。 不生五濁現病利物。 此開權也不言不現執病身為實聞病是應明身非我。 有此開權也。 然身非我有。 即為物故有。 為物有身。 即身非身。 為法身也。 此亦顯實矣。 經文若此。 理亦皎然。 而惑者乃謂至法花方云開權顯實。 到涅槃始辯當身法身者。 不亦謬見經文乎。 又法花亦云為五濁故開一乘為三乘。 此經亦為五濁故示法身為疾身。 知三是偽與了病是應何殊。 悟三即一與覺應即真何別。 又大經亦云。 吾今此身即是常身法身。 此經亦云。 佛身者即法身也。 又云。 佛身無為不墮諸數。 豈可離此丈六而辯無為哉。 而滯教失旨之徒至法花執一定一謂諸經不一。 到涅槃報佛是常即言諸教未常。 豈有不二法門而非一實相般若而非常。 是知窮原造極。 理不可殊。 隨根互顯教不可一。 名教無定明理本無名。 無名之名曷可執名而封見矣。 > Birth-and-death and nirvāṇa are both provisional names. Therefore the lower text states, 'I and nirvāṇa—both of these are empty.' In what way are they empty? They are empty merely because they are names. Regarding 'emerging from the mire': ordinary people take the five desires as the mire; the two vehicles take grasping at realization as the mire. 'The four graspings' are the four clingings. It is also said that they mean not clinging to the triple realm or to nirvāṇa. 'Ānanda' here is translated as 'Joy'. On the night the Buddha attained the Way, Ānanda was born; because joy arose, his royal father named him thus. Furthermore, because of roots of goodness in past lives, those who saw him rejoiced; hence the name. Regarding 'do not slander the Tathāgata': the Lesser Vehicle claims that the Buddha has a body born of karma, which achieved the Way in this present body. The Great Vehicle takes awakening to the fact that the body is originally without a body as the dharmakāya, and manifesting a body in response to beings as the trace body. That is, manifesting sickness in response to beings is not actual sickness. Now grasping at it as incurred by actual karma—is that not slandering? What the various teachings say about the golden spear, the horse barley, and the like is explained by analogy with this. Regarding 'that is the dharmakāya': the Lesser Vehicle takes the sixteen-foot body as the body of birth and death, and the fivefold Dharma body as the dharmakāya. The Great Vehicle takes form as not separate from emptiness; the sixteen-foot body is the real itself. The real is the permanently abiding Dharma-nature, not born of volitional karma. To be identical with the aggregates is to be identical with emptiness and to transcend the triple realm. Emptiness is purity; what contamination could exist? The four marks flow and move; arising and ceasing have no self-nature; being identical with shifting is being non-shifting; hence it is called unconditioned. 'The categories' are the categories of the four marks of the conditioned. \[Master Hui\]yuan said: 'Not \[born of\] desire and thought' means severing the obstacle of afflictions. 'Transcending the triple realm' means leaving behind the retribution of portion and limitation. 'Uncontaminated' means breaking through the obstacle to the known. 'Unconditioned' means leaving behind the retribution of change. Chongfu said: 'Not born of desire and thought' means not born of volitional karma, because birth is sovereign; this is the self. 'Transcending the triple realm': the triple realm is suffering; transcending the suffering of the triple realm is bliss. 'Uncontaminated': the defilement of the contaminated; uncontaminated is purity. 'Unconditioned': conditioned dharmas are impermanent; the Buddha's body being unconditioned is permanence. Regarding 'as the layman says': the Buddha's body is truly permanent as analyzed above; this reveals the ultimate. Not being born into the five turbidities yet manifesting sickness to benefit beings: this opens the provisional. Not speaking and not manifesting leads to grasping at the sick body as real; hearing that sickness is a response clarifies that the body is not 'I'—thus there is this opening of the provisional. Yet if the body is not my own, it exists solely for the sake of beings; having a body for the sake of beings, the body is not a \[mere\] body, but is the dharmakāya. This also reveals the ultimate. The sūtra text being like this, the principle is also crystal clear. Yet those who are confused go so far as to say that only when reaching the Lotus Sūtra does one speak of opening the provisional and revealing the ultimate, and only upon arriving at the Nirvāṇa Sūtra does one begin to distinguish the present body as the dharmakāya—is this not a mistaken view of the sūtra texts? Furthermore, the Lotus Sūtra also states that for the sake of the five turbidities it opens the One Vehicle into the three vehicles; this sūtra also, for the sake of the five turbidities, displays the dharmakāya as a sick body. What difference is there between knowing the three to be provisional and understanding the sickness to be a response? What difference is there between awakening to the three as the one and realizing the response to be the real? Furthermore, the Mahāparinirvāṇa Sūtra also states, 'My present body is the permanent body, the dharmakāya.' This sūtra also states, 'The Buddha's body is the dharmakāya.' It also states, 'The Buddha's body is unconditioned and does not fall into categories.' How could one distinguish the unconditioned apart from this sixteen-foot body? Yet those who cling to the teachings and miss the intent, when reaching the Lotus Sūtra, grasp at the one and fix upon the one, saying other sūtras are not the one; arriving at the Nirvāṇa Sūtra, \[hearing that\] the retribution Buddha is permanent, they immediately say other teachings are not permanent. How could the non-dual Dharma gate not be the one, and true-mark prajñā not be permanent? Thus we know that when tracing the origin and reaching the ultimate, the principle cannot be different. According to capacities, they mutually illuminate; the teachings cannot be single. Names and teachings are not fixed; the bright principle originally has no name. As for the name of the nameless, how could one cling to the name and confine one's view? > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2778~en-mt.2.4.1) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.1.440) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.2.4](https://indike.org/pramana/in.bauddha.taisho.2778.2.4) · Pramāṇa