[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) › [梵網經述記卷第一](https://indike.org/pramana/in.bauddha.taisho.2797) › 1.10 # 梵網經述記卷第一 1.10 梵網經述記卷第一 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.2797.1.10) 經。我今盧舍那方坐蓮花臺　釋曰　自下第五正釋。本文大判有三。一略歎戒德。二爾時釋迦下廣釋戒相。三佛子善聽下結歎勸持。此即第一略歎戒德有。十一行半頌即分有二。一有六行頌標宗歎德。二有五行半戒德勸持。前中有三。一有兩行半顯身差別。二有兩行半略開戒品。三有一行舉喻歎德。身差別中。復分有三。一有一行半三身差別。二有兩句一時成道。三有兩句攝化歸真。前中有三。此即第一顯本身。此中有說。盧舍那佛是自受用身。千釋迦是他受用身。百億佛是變化身。有說。盧舍那是他受用身。有分限故。餘之二身皆是化身。麁細不同。分為二種。有說。盧舍那及千億佛是他受用。麁細分二。今依初釋。論說。最後身菩薩。在大自在宮。成等正覺故。蓮花藏世界者。此其是也。若不爾者後身菩薩何處成佛。菩薩成佛。唯說依此蓮花藏界。或自在宮。由此應知。舍那遍照自受用身。即餘二身無遍照用。問。若爾云何餘眾得見。答。由佛加被力能令得見。各隨根機所見各別。問。自受用身遍周法界。如何說言俱來至我所。答。隨所化宜。攝化歸真。現似來去。實無去來。問。若爾何故唯百億國。答。隨一千佛化但言百億。理實而言。一一國土入一切佛剎。又一花藏世界一一微塵中。悉現諸佛剎。如天帝網展轉無盡。皆盧舍那轉法輪處故。為簡迦葉餘諸世尊故言我。今又簡餘經化佛所說故言我。今雖諸法無我而顯自在我故言我。今又言說易故。順世間故。離怖畏故。顯具德故。假說我名。又佛有法界大我故說我言。如大乘莊嚴論云。言清淨空無我。佛說第一我。諸佛我淨故。故佛名大我。釋曰。此偈顯示法界大我相。清淨空無我者。此無漏界由第一無我為自性故。佛說第一我者。第一無我。謂清淨如彼清淨如即是諸佛我之自性。諸佛我淨故。故佛名大我者。由佛此我最得清淨。是故號佛以為大我。由此義意。諸佛於無漏界建立第一我。是名法界大我相。方者正也。正坐花上。又方者得坐花座令取正義。蓮花臺者。謂佛依持十八圓滿中依持圓滿。如菩薩藏經說。無量功德眾所莊嚴大寶花王之所建立大宮殿中。無性攝論第十釋云。譬如世間寶莊嚴具眾寶莊嚴。此佛淨土所依大寶紅蓮華王。無量功德眾所莊嚴。如地輪等依風輪等。如是淨土無量功德眾所莊嚴。大寶花王之所建立。此紅蓮華。於眾花中最為殊勝。是故說名大寶花王。或即如來說名大大王大法王故。此紅蓮華是佛依處。從主為名。所建立者。謂佛淨土。依此花王長時相續無有間絕。此句顯示依持圓滿。若依大智論有三花。一人中蓮華。十葉以上。二天上蓮花。百葉以上。三菩薩蓮花。千葉以上。今顯佛蓮花無有限量。如花嚴經說。有大蓮花座。一一花葉皆遍周法界。 > Sūtra: "I, Rocana, now just sit upon the lotus pedestal..." / Commentary: From here down is the fifth, the direct commentary. The main text is largely divided into three: first, briefly praising the virtues of the precepts; second, from "At that time, Śākya..." downward, extensively explaining the characteristics of the precepts; third, from "O sons of the Buddha, listen well..." downward, concluding with praise and exhorting observance. This is the first, briefly praising the virtues of the precepts; it has eleven and a half verses, which are divided into two: first, there are six verses stating the fundamental tenet and praising its virtue; second, there are five and a half verses on the virtues of the precepts exhorting observance. Within the former there are three: first, there are two and a half verses revealing the distinctions among the \[Buddha's\] bodies; second, there are two and a half verses briefly opening the categories of precepts; third, there is one verse presenting a metaphor to praise their virtue. Within the distinctions among the bodies, it is further divided into three: first, there is one and a half verses on the distinctions among the three bodies; second, there are two lines on attaining the Way at one time; third, there are two lines on gathering the transformed \[beings\] to return to the real. Within the former there are three, and this is the first, revealing the fundamental body. In this regard, some say: Rocana Buddha is the self-enjoyment body (svasaṃbhogakāya); the thousand Śākyas are the other-enjoyment bodies (parasaṃbhogakāya); the ten billion Buddhas are the transformation bodies (nirmāṇakāya). Some say: Rocana is the other-enjoyment body, because he has limitations; the remaining two bodies are both transformation bodies, which are divided into two kinds because of their difference in coarseness and subtlety. Some say: Rocana and the thousand billion Buddhas are the other-enjoyment body, divided into two as coarse and subtle. Now we follow the first explanation. The treatises say that a bodhisattva in his final body attains equal and perfect enlightenment in the palace of Maheśvara; the Lotus Treasury World is precisely this. If it were not so, where would a bodhisattva in his final body attain buddhahood? A bodhisattva's attaining buddhahood is said to rely solely upon this Lotus Treasury World, or the palace of Maheśvara. From this one should know that Rocana, the Universal Illuminator, is the self-enjoyment body; thus the other two bodies lack the function of universal illumination. Question: If so, how can the remaining assemblies be able to see him? Answer: Through the power of the Buddha's empowerment they are enabled to see him, each seeing him differently according to their respective faculties and capacities. Question: The self-enjoyment body universally pervades the Dharma realm; how can it be said, "All came to my place"? Answer: In accordance with what is appropriate for those being transformed, he gathers the transformed \[beings\] to return to the real, manifesting a semblance of coming and going, while in reality there is neither coming nor going. Question: If so, why does it speak only of ten billion realms? Answer: In accordance with the transformation of a single thousand-Buddha \[cluster\], it only speaks of ten billion; speaking from ultimate truth, each and every land enters into all buddha-fields. Furthermore, within each and every atom of the Lotus Treasury World, all buddha-fields are completely manifested, like the net of the Lord of the Devas, interconnected without end; all are places where Rocana turns the wheel of the Dharma. Therefore, in order to differentiate him from Kāśyapa and other World-Honoured Ones, he says "I". "Now" also differentiates this from what is spoken by transformation Buddhas in other sūtras, which is why he says "I, now". Although all dharmas are devoid of self, in order to reveal the autonomous self he says "I, now". Furthermore, for ease of verbal expression, to conform with the conventional world, to dispel fear, and to reveal the endowment of virtues, he provisionally speaks the name "I". Moreover, because the Buddha possesses the great self of the Dharma realm, he speaks the word "I". As the Mahāyānasūtrālaṃkāra says: / "Speaking of pure, empty non-self, / The Buddha explains the supreme self; / Because the Buddhas' self is pure, / The Buddha is named the Great Self." / Commentary: This verse reveals the characteristics of the great self of the Dharma realm. "Pure, empty non-self" means that this untainted realm has the supreme non-self as its intrinsic nature. "The Buddha explains the supreme self" means the supreme non-self, namely pure Suchness; that pure Suchness is precisely the intrinsic nature of the Buddhas' self. "Because the Buddhas' self is pure, the Buddha is named the Great Self" means that because this self of the Buddha has achieved the utmost purity, the Buddha is therefore designated the Great Self. By virtue of this meaning, the Buddhas establish the supreme self in the untainted realm; this is named the characteristic of the great self of the Dharma realm. "Just" (fang) means "properly" (zheng): properly sitting upon the flower. Furthermore, "just" means gaining a seat on the flower pedestal to cause one to grasp the correct meaning. "Lotus pedestal" refers to the Buddha's support, which is the fulfillment of support among the eighteen fulfillments. As the Bodhisattvapiṭaka Sūtra says: "In a great palace established by a great king of precious flowers adorned with immeasurable virtues." The tenth fascicle of Asvabhāva's commentary on the Mahāyānasaṃgraha explains: "Just as worldly precious adornments are adorned with various jewels, the great king of precious red lotuses upon which this Buddha Pure Land relies is adorned with immeasurable virtues. Just as the earth mandala and so forth rely upon the wind mandala and so forth, so this Pure Land, adorned with immeasurable virtues, is established by the great king of precious flowers. This red lotus is the most superior among all flowers, and is therefore called the great king of precious flowers. Alternatively, it is because the Tathāgata is called the Great King, the Great King of the Dharma; this red lotus is the dwelling place of the Buddha, so it takes its name from its master. 'Established' means that the Buddha Pure Land relies upon this flower king continuously for a long time without interruption." This phrase reveals the fulfillment of support. According to the Mahāprajñāpāramitopadeśa, there are three kinds of lotuses: first, human lotuses, with ten petals or more; second, heavenly lotuses, with a hundred petals or more; third, bodhisattva lotuses, with a thousand petals or more. Here, it reveals that the Buddha's lotus has no limit, as the Avataṃsaka Sūtra says: "There is a great lotus seat, each and every petal of which universally pervades the Dharma realm." > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.2797.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.2797.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2797~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2797.1.10](https://indike.org/pramana/in.bauddha.taisho.2797.1.10) · Pramāṇa