[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) › 2.9.2 # 淨名經關中釋抄 2.9.2 淨名經關中釋抄 2.9.2 - **Language:** Classical Chinese ### [2.9.2](https://indike.org/pramana/in.bauddha.taisho.2778.2.9.2) 此五行前三自利後二利他。 是則同小善邊名嬰兒行。 同煩惱邊名病行。 大慈起嬰兒行。 大悲起病行。 故下文云。 菩薩病次大悲起故也。 大經云。 菩薩住三諦三昧。 具二十五三昧。 破二十五有眾生之疾也。 二十五有三昧者。 大經云。 一無垢三昧破地獄有。 不退三昧破畜生有。 心樂三破餓鬼有。 歡喜三昧破修羅有。 如幻三昧破閻浮有。 日光三昧破東弗婆提有。 月光三三昧破西拘耶尼有。 熱焰三昧破北爵單有。 不動三昧破四天王有。 難伏三昧破忉利天有。 悅眾三昧破焰摩有。 青色三昧破兜率有。 黃色三昧破化樂有。 赤色三昧破他化有。 白色三昧破初禪有。 種種三昧破梵王有。 雙三昧破二禪有。 雷音三昧破三禪有。 注雨三昧破四禪有。 無礙三昧破無想有。 照鏡三昧破那含有。 如虛空三昧破空處有。 常三昧破識處有。 樂三昧破無所有處有。 我三昧破非想非非想處有。 四以權實二疾通釋此品及下五品經文。 通此品者。 從居士是疾何所因起已下至眾生病從四大起以其有疾是故我病已來。 明淨名大悲權疾利物方便。 從物慰喻。 調伏已下外事慰喻。 內觀調伏為所化實。 文有三疾。 謂調伏。 文初初以空調有疾。 二以無所受而受諸受已下。 以大悲入假以有調空疾。 三非真非有已下。 以調未聞之行。 是即初空調有破見思疾。 二以妙有悉空破塵沙無知疾。 三以中道正觀遺無明住地之疾也。 通下五品經文者。 以問疾品略問權實二疾。 垢薄之徒八千天子發菩提心。 其餘大士未即開發。 故淨名文殊次下五品廣明二疾。 何者於不思議品演大士權假大用。 名廣權疾也。 觀眾生品廣明空。 佛道品廣明假。 不二法門香積品廣明中道廣實疾也。 詞理寬廣比喻良多。 其所證道得果所益多矣。 故知六品經文殊意瞻言異理苻。 總是明菩薩病行。 文殊師此云妙德。 新云妙吉祥。 首楞嚴經下養之。 曾已化佛號就種上尊　深往者之情者。 謂歎上淨名。 令同往法人深生信義故曰深也　空室者。 此表淨土之廣宗也　釋迦□明說法佛國現土表於蓋中。 淨名示不乖宗。 空室顯於方丈。 故文殊問室空。 所以答云。 諸佛國土亦復皆空　復次昔眾生迷故淨土變為三界。 法身變為天魔外道。 淨名悲化亦不現。 今文殊入室談論。 群生剋悟。 悟則三界性空。 故空室表之。 愛見歸道故無侍。 表淨名悲願。 故見度表之不來相而來。 叡云。 鳩摩羅什法師正玄文摘幽旨。 始悟前譯之傷本謬文之乖趣　至如不來相為辱來不見相為相見未緣法為始神緣合法為止心。 諸如此比無品不有。 法師並正之。 復次從菴園故不來而來。 見空室故不見而見。 復次百千天人滯有故定見五百聲聞。 說空故不見菩薩。 處中故不見而見也。 復次眾生迷生故見來。 迷死故見去。 既復於生死去來莫能自違。 要因大士應物來去。 方悟於無來去耳。 又見無相理名真不見。 取六塵相非真可見。 眾生昔來妄著偽見。 今文殊入室必令眾生見無相見之可見。 妄相見倒見自然不斷更不可見也。 定可忍否者。 菩薩自既無疾。 何有可忍不可忍。 既為眾生疾。 即眾生疾可忍。 菩薩疾可忍。 眾生疾不可忍。 菩薩亦不可忍也。 若約眾生論疾辯忍不忍者。 不墮八難生值佛法名為可忍。 聞法受行名療有損。 一受不退名為增也。 又五逆斷善謗方等經不可懺悔除不可忍。 餘非邪定聚故可忍也。 亦可。 一切犯前皆墮三惡是不可忍。 三歸五戒已知修善根勝故可忍。 復次三界輪迴皆不可忍。 二乘出離是可忍也。 復次二乘半字滯彼化城是不可忍。 大乘滿字方名可忍。 復次方便大乘未入圓妙名不可忍。 圓頓究竟方名可忍。 療治有損者。 此亦約眾生論菩薩損不損也。 大士以法藥療生有損不損。 應作四句料簡。 > Among these five practices, the first three concern self-benefit, while the latter two concern benefiting others. Thus, aligning with the side of minor goods is called 'infant-like practice'; aligning with the side of afflictions is called 'sickly practice'. Great kindness gives rise to infant-like practice; great compassion gives rise to sickly practice. Therefore, the text below states: 'The bodhisattva's sickness arises sequentially from great compassion.' The Mahāparinirvāṇa Sūtra states: 'The bodhisattva abides in the samādhi of the threefold truth, possesses the twenty-five samādhis, and destroys the sicknesses of sentient beings in the twenty-five realms of existence.' As for the twenty-five samādhis for the realms of existence, the Mahāparinirvāṇa Sūtra says: 'First, the Untainted Samādhi destroys existence in hell; the Non-retrogressing Samādhi destroys existence as animals; the Joyous Mind Samādhi destroys existence as hungry ghosts; the Joyous Samādhi destroys existence as asuras; the Illusion-like Samādhi destroys existence in Jambudvīpa; the Sunlight Samādhi destroys existence in Pūrvavideha; the Moonlight Samādhi destroys existence in Aparagodānīya; the Blazing Flame Samādhi destroys existence in Uttarakuru; the Immovable Samādhi destroys existence among the Four Heavenly Kings; the Hard to Subdue Samādhi destroys existence in Trāyastriṃśa Heaven; the Delighting the Assembly Samādhi destroys existence in Yāma Heaven; the Blue Samādhi destroys existence in Tuṣita Heaven; the Yellow Samādhi destroys existence in Nirmāṇarati Heaven; the Red Samādhi destroys existence in Paranirmitavaśavartin Heaven; the White Samādhi destroys existence in the First Dhyāna; the Various Samādhi destroys existence under Brahmā; the Dual Samādhi destroys existence in the Second Dhyāna; the Thunder Sound Samādhi destroys existence in the Third Dhyāna; the Pouring Rain Samādhi destroys existence in the Fourth Dhyāna; the Unobstructed Samādhi destroys existence in the realm of non-conception; the Mirror-reflecting Samādhi destroys existence as an anāgāmin; the Space-like Samādhi destroys existence in the realm of infinite space; the Eternal Samādhi destroys existence in the realm of infinite consciousness; the Blissful Samādhi destroys existence in the realm of nothingness; the Self Samādhi destroys existence in the realm of neither-conception-nor-non-conception.' Fourth, comprehensively explaining this chapter and the following five chapters through the two sicknesses of the provisional and the ultimate. Explaining this chapter: from 'Householder, from what did this sickness arise?' down to 'the sickness of sentient beings arises from the four great elements; because they are sick, I therefore am sick', it clarifies Vimalakīrti's expedient means of using the provisional sickness of great compassion to benefit living beings. From consoling beings and subduing onward, external matters serve as consolation, while internal contemplation and subjugation serve as the ultimate truth for those being transformed. The text contains three sicknesses—namely, subjugation. In the text, first, sickness of existence is regulated by means of emptiness. Second, from 'experiencing feelings without having anything received' onward, by entering the provisional with great compassion, sickness of emptiness is regulated by means of existence. Third, from 'neither real nor existent' onward, the practice not yet heard is regulated. That is to say, first, regulating existence through emptiness destroys the sickness of views and deliberations; second, exhausting emptiness through wonderful existence destroys the sickness of ignorance vast as dust and sand; third, the correct contemplation of the middle way dispels the sickness of the ground of abiding ignorance. Comprehensively explaining the text of the following five chapters: because in the Inquiry into Sickness Chapter the two sicknesses of the provisional and ultimate were briefly queried, eight thousand devaputras of light defilements gave rise to the bodhi-mind, while the other great beings were not immediately awakened. Hence, in the subsequent five chapters, Vimalakīrti and Mañjuśrī extensively expound the two sicknesses. How so? In the Inconceivable Chapter, the great beings' provisional application and vast functioning are expounded, which is called extensively explaining the provisional sickness. The Contemplating Sentient Beings Chapter extensively explains emptiness; the Buddha Path Chapter extensively explains the provisional; the Non-dual Dharma-gate and Sarvagandhasugandhā Chapters extensively explain the middle way, which is extensively explaining the ultimate sickness. The words and principles are broad, and the metaphors are plentiful; great are the path realized, the fruit attained, and the benefit derived! Thus we know that in these six chapters, although Mañjuśrī's intentions and expressions appear varied, their underlying principles coincide; all of them clarify the bodhisattva's sickly practice. 'Mañjuśrī' is translated here as 'Wondrous Virtue', and in the new translation as 'Wondrous Auspiciousness'. Under the Śūraṅgama Sūtra, it is cited that he previously manifested as a buddha named \[...\]. 'Deeply \[moved\] the sentiments of those who went' means praising Vimalakīrti so that those Dharma-companions who went with him would deeply generate faith and conviction; hence it is called 'deep'. 'Empty room': this represents the broad fundamental principle of the pure land. Śākyamuni clearly preached the Dharma and manifested the buddha-lands inside the parasol; Vimalakīrti showed non-deviation from the fundamental principle, manifesting the empty room within a ten-foot square. Thus Mañjuśrī inquired about the room being empty, and he therefore replied: 'All buddha-lands are likewise also empty.' Furthermore, in the past, because sentient beings were deluded, the pure land turned into the three realms, and the dharmakāya turned into heavenly Māras and non-Buddhists; Vimalakīrti's compassionate transformation likewise did not appear. Now Mañjuśrī enters the room to converse, and the multitudes of beings decisively awaken. When they awaken, then the nature of the three realms is empty; hence the empty room represents this. When craving and views return to the Path, there are no attendants; this represents Vimalakīrti's compassionate vow, and seeing his salvation represents coming without the mark of coming. Sengrui said: 'Dharma Master Kumārajīva rectified the profound texts and extracted the hidden meanings, whereupon we first realized how earlier translations had compromised the original text and strayed from its purport through erroneous phrasing.' For instance, 'coming without the mark of coming' had been taken as 'condescending to come'; 'seeing without the mark of seeing' as 'seeing each other'; 'dharmas not yet conditioned' as 'initiating the spirit'; and 'conditions uniting dharmas' as 'stopping the mind'. Instances like these were found in every chapter, and the Dharma Master corrected them all. Furthermore, coming from the mango grove, it is coming without coming; seeing the empty room, it is seeing without seeing. Furthermore, hundreds of thousands of devas and humans were attached to existence, so they definitively saw the five hundred śrāvakas; because he taught emptiness, they did not see the bodhisattvas; abiding in the middle, it is seeing without seeing. Furthermore, sentient beings are deluded about birth, so they see coming; they are deluded about death, so they see going. Since they cannot transcend their own coming and going in birth and death, they must rely on the great being's coming and going in response to living beings before they awaken to the fact of no coming and no going. Moreover, seeing the markless reality is called true non-seeing; grasping the marks of the six sensory objects is not true seeing. In the past, sentient beings falsely clung to erroneous views; now that Mañjuśrī enters the room, he will surely cause sentient beings to see what can be seen in markless seeing, while false views of marks and inverted views will naturally not arise continuously and will no longer be visible. 'Is it indeed bearable or not?': since the bodhisattva himself has no sickness, how could there be bearable or unbearable? Since it is the sickness of sentient beings, then when the sickness of sentient beings is bearable, the bodhisattva's sickness is bearable; when the sickness of sentient beings is unbearable, the bodhisattva's sickness is also unbearable. If we discuss sickness and discern bearable and unbearable in terms of sentient beings: not falling into the eight difficulties and being born to encounter the Buddha-Dharma is called bearable; hearing the Dharma and putting it into practice is called healing with relief; once receiving it and never retrogressing is called increasing. Furthermore, the five heinous deeds, cutting off good roots, and slandering the Vaipulya sūtras cannot be expiated through repentance, which is unbearable; the rest are not in the realm of definitive falsehood, hence they are bearable. It can also be that whenever transgressing preceding precepts causes falling into the three evil paths, it is unbearable; taking the three refuges and five precepts, and already knowing to cultivate superior good roots, is bearable. Furthermore, transmigration in the three realms is all unbearable; the two vehicles' transcendence is bearable. Furthermore, the two vehicles' half-letter teaching and lingering in that conjured city are unbearable; the Mahāyāna's full-letter teaching is then called bearable. Furthermore, expedient Mahāyāna that has not yet entered the round and wondrous is called unbearable; the round, sudden, and ultimate is then called bearable. 'Healing with relief': this is also discussed in terms of sentient beings regarding whether the bodhisattva experiences relief or not. The great being heals living beings with the Dharma medicine, which may provide relief or no relief; this should be analyzed in four propositions. > — English (machine translation) (machine translation) - [Previous: 2.9.1](https://indike.org/pramana/in.bauddha.taisho.2778.2.9.1) - [Next: 2.9.3](https://indike.org/pramana/in.bauddha.taisho.2778.2.9.3) - [Up: 2.9](https://indike.org/pramana/in.bauddha.taisho.2778.2.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2778~en-mt.2.9.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2778.2.9.2](https://indike.org/pramana/in.bauddha.taisho.2778.2.9.2) · Pramāṇa