[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) › [本業瓔珞經疏](https://indike.org/pramana/in.bauddha.taisho.2798) › 1.23.1 # 本業瓔珞經疏 1.23.1 本業瓔珞經疏 1.23.1 - **Language:** Classical Chinese ### [1.23.1](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.1) 復次十觀心所觀法者一歡喜地住中道第一義諦惠二十歡喜心一無盡願現百法身者。 此是初地菩薩行。 能現百法身。 入十方佛國土。 教化眾生也。 此是實智法身。 即智變用為應化法身也。 入十方佛土者。 法身遊化之處也。 作五通者。 報通。 即釋上實智法身也。 入如幻三昧者。 修通。 即釋上應化法身也。 現作佛化無量功德者。 即釋上二身殊能之用也。 不受三界凡夫時果者。 更不造雜業受生也。 常入一乘位者。 初地平等大惠。 為一乘之體也。 一心四諦者。 第一義諦理中之心。 並緣於四故。 云一心四諦集苦滅道也。 二種法身變易受生者。 釋上二身雙照。 以空心入空改新亦故千轉萬化故。 言變易受生也。 三觀現前者。 三諦觀心明明相照也。 入百法明門者。 下經自釋可知也。 十三故煩惱者。 下經為七見六著也。 心心寂滅者。 空心玄擬。 夷然一相也。 法流水中者。 有無兩非一相無相之解為流水也。 自然流入者。 解觀之心流入佛海故。 云自然流入薩婆若海也。 二地菩薩心所行法。 自行十善者。 即是自行。 教人行十善者。 即是外化也。 讚嘆十善法者。 得五果也。 問曰。 若論十善。 止捨十惡為十善。 楞伽經云。 初地菩薩已斷三界業果俱盡。 今明二地菩薩行。 應久行十善。 何故始云自行十善也。 答曰。 十惡名同。 論體唯一違理。 若廣逐事。 名相恒沙。 略要有四。 一者異心十惡。 三界凡夫違事損物。 起心造作。 二者異習氣十惡。 二乘迷理違事。 失念造作。 三者即心十惡。 忘相違理。 地前菩薩之所造作。 四者即智十惡。 相順體違。 初地已上十聖所造作。 無惡之惡。 故瓔珞經云。 以斷生死為殺生也。 斷無所斷以為不殺。 菩提無人與而自取以為盜。 今得無所得為不盜。 智慧者求法不用欲故欲。 如是名邪行。 今明無求可求名不邪婬也。 一切語妄名妄語。 今妄無妄相語。 破壞諸外道名兩舌。 今破無所破名不兩舌。 說麁惡語教化眾生名惡口。 今化無所化名不惡口。 隨因緣而說。 是名為綺語。 今明因緣空故名不綺語。 施一切眾生樂名貪。 今施無施相名不貪。 正法欲滅時。 與外人諍訟名瞋。 今諍無所諍名不瞋也。 執正之解求於平等名邪見。 今見無所見名不邪見。 此十惡名同而旨異。 今明二地菩薩彰止十惡行十善者。 此是即智十善故。 今始彰自行十善。 教人行十善也。 現于佛土者。 二身遊化之處也。 無相者。 無果相可得也。 達觀皆成就者。 即釋上地體。 上成當果。 下成今因。 因果滿足。 為皆成就也。 三明地菩薩所行法者。 謂。 十二門禪。 何等為十二也。 謂。 四禪四空及四無量定。 菩薩現同凡夫四禪八定法故。 修十二門也。 禪雖不同。 支數名字。 其則不殊。 階劫有四支有十八。 初禪五。 二禪四。 三禪五。 四禪四。 問曰。 何故禪支多少不同者。 答曰。 初禪二禪。 但能離亂。 未離緣受。 三禪四禪。 緣受俱離。 但有增微。 淳熟初禪。 是方便攝。 行多差別。 立為五支。 二禪淳熟。 顯無功用。 但立於四。 三禪方便未熟。 立之為五。 四禪行熟。 置名於四也。 支雖十八。 論行有十。 初禪五支皆取。 二禪中但取內靜。 三禪中取捨念安惠。 四禪中取不苦不樂。 以為十也。 問曰。 二禪中何故無捨念等者。 答曰。 以其始除覺觀未得縱任調亭故無捨。 靜緣未圓不得有念。 靜照未障不得有惠。 喜樂未除無不苦不樂也。 三禪離分別受故無喜。 有樂故不得有不苦不樂也。 四禪無惠者。 緣受究竟盡。 位蹬無相。 無其智照。 不立安惠。 任運不動。 故有捨支。 覺觀者。 始與靜緣相應名覺。 於靜緣中思惟修習為觀。 故論云。 > Next, regarding the dharmas contemplated by the ten minds of contemplation: First, in the Joyous Ground, abiding in the middle way supreme truth wisdom, the twenty joyous minds, the single inexhaustible vow, and manifesting a hundred dharmakāyas: this is the practice of the bodhisattva of the first ground. They are able to manifest a hundred dharmakāyas, enter the buddha-lands of the ten directions, and teach and transform sentient beings. This is the dharmakāya of actual wisdom, which in its functioning transforms into the apparitional and transformative dharmakāya. 'Entering the buddha-lands of the ten directions' refers to the places where the dharmakāya roams and teaches. 'Producing the five supernormal knowledges' refers to retribution supernormal knowledges, which explains the aforementioned dharmakāya of actual wisdom. 'Entering the illusion-like samādhi' refers to cultivated supernormal knowledges, which explains the aforementioned apparitional and transformative dharmakāya. 'Manifesting and acting as a buddha to effect measureless merit' explains the functioning of the distinct capabilities of the two bodies mentioned above. 'Not receiving the temporal fruits of ordinary people in the three realms' means they do not create mixed karma and undergo rebirth anymore. 'Constantly entering the stage of the One Vehicle': the equal great wisdom of the first ground constitutes the essence of the One Vehicle. 'The four truths in a single mind': the mind within the principle of the supreme truth conditions all four simultaneously; hence it is said, 'The four truths in a single mind: origination, suffering, cessation, and path.' 'The two kinds of dharmakāya undergoing transformative rebirth' explains the twofold illumination of the aforementioned two bodies; entering emptiness with an empty mind, renewing the old and undergoing thousands of turns and myriads of transformations; hence it is called 'undergoing transformative rebirth.' 'The three contemplations manifesting before one': the minds contemplating the three truths clearly illuminate one another. 'Entering the hundred illumination-gates of the dharmas': as the sūtra below explains itself, this may be known. 'The thirteen persistent afflictions': below in the sūtra these are explained as the seven views and the six attachments. 'Mind after mind in cessation': the empty mind is mysteriously aligned, serene in the single characteristic. 'In the flowing stream of the Dharma': the understanding of the single characteristic that is no-characteristic, negating both existence and non-existence, constitutes the flowing stream. 'Spontaneously flowing in': the mind of understanding and contemplation flows into the ocean of the buddhas; hence it is said, 'spontaneously flowing into the ocean of sarvajñatā.' The dharmas practiced by the mind of the bodhisattva of the second ground: 'Personally practicing the ten virtues' is self-practice. 'Teaching others to practice the ten virtues' is external conversion. 'Praising the dharma of the ten virtues' is attaining the five fruits. Question: If we discuss the ten virtues, they merely consist in abandoning the ten unvirtuous actions to make the ten virtues. The Laṅkāvatāra Sūtra states that a bodhisattva of the first ground has already completely severed the karmic results of the three realms. Now, in explaining the practices of the bodhisattva of the second ground, they should have long been practicing the ten virtues. Why does it only now say that they personally practice the ten virtues? Answer: Although the names of the ten unvirtuous actions are the same, in terms of their essence they are solely a single violation of principle. If we expand upon them according to phenomena, their names and characteristics are as numerous as the sands of the Ganges. In summary, there are four kinds. First is the ten unvirtuous actions of a divergent mind: ordinary people in the three realms violate phenomenal facts and harm things, producing intentions and engaging in action. Second is the ten unvirtuous actions of divergent habit-energy: the two vehicles lose mindfulness and engage in action through delusion regarding principle and violation of phenomenal facts. Third is the ten unvirtuous actions of the immediate mind: bodhisattvas before the grounds engage in action through forgetting characteristics and violating principle. Fourth is the ten unvirtuous actions of immediate wisdom: their characteristics are compliant while their essence is contrary; they are performed by the ten noble stages from the first ground onward—this is evil that is non-evil. Therefore the Yingluo jing says: 'Taking the severing of saṃsāra as killing living beings, yet severing without anything severed is taken as non-killing. Taking bodhi by oneself without anyone bestowing it is taken as stealing, yet now attaining without anything attained is non-stealing. A wise person seeks the Dharma without using desire, yet desires for its sake; such is called sexual misconduct; now, clarifying that there is no seeking that can be sought is called non-sexual-misconduct. All speech being erroneous is called false speech; now, speaking of errors without the characteristic of error \[is non-false-speech\]. Destroying the non-Buddhists is called divisive speech; now, destroying without anything destroyed is called non-divisive-speech. Speaking harsh words to teach and transform sentient beings is called abusive speech; now, transforming without anything transformed is called non-abusive-speech. Speaking in accordance with causes and conditions is called frivolous speech; now, clarifying that causes and conditions are empty is called non-frivolous-speech. Bestowing joy upon all sentient beings is called greed; now, bestowing without the characteristic of bestowing is called non-greed. When the True Dharma is about to perish, disputing with outsiders is called anger; now, disputing without anything to dispute is called non-anger. Grasping the understanding of correctness to seek equality is called wrong view; now, seeing without anything seen is called non-wrong-view.' These ten unvirtuous actions share the same names but differ in their import. Now, when it is explained that the bodhisattva of the second ground clarifies abandoning the ten unvirtuous actions and practicing the ten virtues, these are the ten virtues of immediate wisdom; therefore it only now clarifies personally practicing the ten virtues and teaching others to practice the ten virtues. 'Manifesting in buddha-lands' refers to the places where the two bodies roam and teach. 'Signless' means that no characteristic of a fruit can be attained. 'Thorough contemplation are all accomplished' explains the aforementioned essence of the ground: above, it accomplishes the future fruit; below, it accomplishes the present cause. Cause and fruit being fulfilled constitutes 'all being accomplished.' Regarding the dharmas practiced by the bodhisattva of the third ground, the Ground of Brightness: they are the twelve gates of dhyāna. What are the twelve? They are the four dhyānas, the four formless attainments, and the four immeasurable concentrations. Because bodhisattvas manifest the same dharmas of the four dhyānas and eight concentrations as ordinary people, they cultivate the twelve gates. Although the dhyānas differ, in their factors, numbers, and names, their rules are not distinct. In stages and levels there are four; in factors there are eighteen: five in the first dhyāna, four in the second dhyāna, five in the third dhyāna, and four in the fourth dhyāna. Question: Why is the number of dhyāna factors different? Answer: The first dhyāna and the second dhyāna can only abandon distraction, not yet having abandoned conditioned sensation. The third dhyāna and the fourth dhyāna abandon both conditioned states and sensations, having only increases and subtleties. The unripened first dhyāna is subsumed under expedients, and its practices have many distinctions, so it is established with five factors. The second dhyāna is fully ripe, manifesting effortless functioning, so only four are established. The expedients of the third dhyāna are not yet ripe, so it is established with five. The practice of the fourth dhyāna is ripe, so the name is assigned to four. Although there are eighteen factors, in terms of practices there are ten: all five factors of the first dhyāna are taken; in the second dhyāna, only internal tranquility is taken; in the third dhyāna, equanimity, mindfulness, and tranquil wisdom are taken; in the fourth dhyāna, neither-pain-nor-pleasure is taken; these make ten. Question: Why are there no factors such as equanimity and mindfulness in the second dhyāna? Answer: Because it has only just eliminated vitarka and vicāra and has not yet attained spontaneous composure and balance, there is no equanimity. Tranquil conditioning not yet being complete, it cannot have mindfulness. Tranquil illumination not yet having risen, it cannot have wisdom. Joy and pleasure not yet having been eliminated, there is no neither-pain-nor-pleasure. The third dhyāna has abandoned discriminating sensation, so there is no joy; because there is pleasure, it cannot have neither-pain-nor-pleasure. The fourth dhyāna has no wisdom because conditioned sensation has come to an ultimate end, its stage ascending to signlessness; lacking that wisdom illumination, tranquil wisdom is not established; acting spontaneously without moving, it therefore has the factor of equanimity. Regarding vitarka and vicāra: initially corresponding with tranquil conditions is called vitarka; reflecting and practicing within tranquil conditions is called vicāra. Therefore the treatise says: > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.2798.1.22) - [Next: 1.23.2](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.2) - [Up: 1.23](https://indike.org/pramana/in.bauddha.taisho.2798.1.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2798~en-mt.1.23.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2798.1.23.1](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.1) · Pramāṇa