[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) › [大乘無生方便門](https://indike.org/pramana/in.bauddha.taisho.2834) › 1.1.4 # 大乘無生方便門 1.1.4 大乘無生方便門 1.1.4 - **Language:** Classical Chinese ### [1.1.4](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.4) 愛愛涅槃見見諸佛土。 證得六根為佛土。 不動為莊嚴。 證得六根不動。 了貪瞋癡性空。 見取空為證厭生死住涅槃。 是名無慧方便縛。 有慧方便解。 菩薩已愛見心愛愛涅槃見。 清淨六根為佛土。 不動為莊嚴。 證得六根不動了貪瞋癡性空。 見空不取空為證。 不厭生死不住涅槃。 是名有慧方便解。 無方便慧縛。 謂菩薩住諸貪欲瞋恚邪見等諸煩惱。 而植種得本。 證得六根不動。 了貪嗔癡性空。 見空取空為證。 厭生死住涅槃。 是菩薩貪欲嗔恚邪見等諸煩惱而殖眾德本。 有聲無聲聲落謝不聞。 不聞是名無方便慧縛。 有方便慧解。 謂菩薩離諸貪欲瞋恚邪見等諸煩惱而殖眾得本。 證得六根不動。 了貪瞋癡性空。 見空不取空為證。 不厭生死不住涅槃。 是菩薩即離諸貪欲瞋恚邪見等諸煩惱。 而殖眾德本。 迴向阿耨多羅三藐三菩提。 有聲無聲聲落謝常聞。 是名有方便惠解。 又復觀身。 身不離病。 是病是身。 非新非故。 因在過去四大非新。 現在五蔭非故。 身心不起。 斷無漏因。 當得涅槃具足果。 非因果法。 是諸佛之本原處世界是沒處心是處。 五陰為世界。 心處於世界。 如虛空虛空是心。 心如是智。 如蓮華。 蓮華是色。 色如是惠。 智慧清淨超彼五根。 是超於彼稽是敬禮是順。 常順智惠修行是無上尊　妙法蓮華經　是沒是妙法心。 是妙法蓮華是色心。 如是智色如是惠是智慧經　大方廣佛華嚴經　大方廣是心。 華嚴是色。 心如是智。 色如是惠。 是智慧經　金剛經　金是心。 剛是色。 心如是智。 色如是惠。 是智惠經　妙法蓮華　是沒是妙法。 定惠是妙法。 蓮華是喻。 猶有定惠。 於世間不染世間。 明知定惠即是妙法。 蓮華雜處於水。 不被水之所染。 見聞覺知自在用不被六塵所染。 如蓮華開敷香結人天之所愛敬。 所以舉之為喻。 未得定惠者令得定惠。 開方便門示真實相。 六根不動等開方便門。 定惠是真實相。 由有定惠藏諸功德法相圓滿藏無漏法等是法華經藏凡夫二乘所不能到。 天魔外道不能壞。 深故幽遠。 無人能到。 凡夫二乘所不能到名深。 天魔外道不能壞名故。 謂諸菩薩說大乘經名無量義。 教菩薩法佛所護念　問。 是沒是大乘經。 智慧是大乘經。 亦名法華經。 是沒是無量義。 順一實相性義。 教菩薩法。 教菩薩定惠法。 佛所護念護本來離念佛。 說此經已結跏趺。 表身心不動。 身不動色如是惠。 心不動心如是智。 三是正昧。 是心正心。 修行順一實相性義。 是名入於無量義處三昧。 表身心不動。 爾時世尊從三昧安詳而起。 告舍利弗。 諸佛智慧甚深無量　問。 是沒是智甚深。 如來智海無底名甚深。 惠能超六塵外故稱無量。 其智慧門難解難入。 一切聲聞辟支佛所不能知。 二乘人心有生滅難解。 聲聞人心有思執動遙難入。 菩薩無執無動遙易解易入　問。 五位聲聞不能測佛智。 盡思共度量亦復不能知　問。 緣阿沒不知　答。 有思求心不能知。 作沒生即得知。 無思求心即得知　問。 將思求何用　答。 將思意中轉思成智。 又告舍利弗。 無漏不思議甚深微妙法。 我今已具得。 唯我知是相。 十方佛亦然。 止止不須說。 我法妙難思。 諸增上慢者聞必不敬信。 是增上慢　無所得法。 是上法增加有所得心。 慢他上法是增上慢　問。 是沒是慢　答。 乖理越慢。 乖是沒。 理乖無所得證理。 上法無得。 二乘人增得。 上法無證。 二乘人增證。 增得增證即是乖理。 上法無得無證無得無證。 即離增上慢。 檀波羅蜜是梵語。 此地往翻名布施。 自身布施見他不布施。 是則慢他上法。 不見有布施。 不見有不布施。 二相平等。 慢則不生。 從此檀上得離增上慢。 是名上品波羅蜜。 > \[When one\] craves craving for nirvāṇa and views viewing of the Buddha-lands, realizes the six sense faculties as the Buddha-land, and uses immobility as adornment; realizes the immobility of the six sense faculties and comprehends that the nature of craving, anger, and delusion is empty, yet seeing emptiness grasps emptiness as realization, detesting birth and death and dwelling in nirvāṇa—this is called the bondage of expedient means without wisdom. / \[Next,\] the liberation of expedient means with wisdom: A bodhisattva who already has a mind of craving and views craves craving for nirvāṇa and views \[the Buddha-lands\]; purifies the six sense faculties as the Buddha-land and uses immobility as adornment; realizes the immobility of the six sense faculties and comprehends that the nature of craving, anger, and delusion is empty; sees emptiness but does not grasp emptiness as realization, neither detesting birth and death nor dwelling in nirvāṇa—this is called the liberation of expedient means with wisdom. / \[Next,\] the bondage of wisdom without expedient means: It refers to a bodhisattva dwelling in craving, anger, wrong views, and other defilements while planting roots of virtue; realizing the immobility of the six sense faculties and comprehending that the nature of craving, anger, and delusion is empty, yet seeing emptiness grasps emptiness as realization, detesting birth and death and dwelling in nirvāṇa; this bodhisattva \[dwells in\] craving, anger, wrong views, and other defilements while planting roots of virtue; when there is sound, when there is no sound, and when sounds cease, he does not hear. Not hearing is called the bondage of wisdom without expedient means. / \[Next,\] the liberation of wisdom with expedient means: It refers to a bodhisattva departing from craving, anger, wrong views, and other defilements while planting roots of virtue; realizing the immobility of the six sense faculties and comprehending that the nature of craving, anger, and delusion is empty; seeing emptiness, he does not grasp emptiness as realization, neither detesting birth and death nor dwelling in nirvāṇa; this bodhisattva thus departs from craving, anger, wrong views, and other defilements while planting roots of virtue, dedicating it toward anuttarā-samyak-saṃbodhi; when there is sound, when there is no sound, and when sounds cease, he constantly hears. This is called the liberation of wisdom with expedient means. / Furthermore, contemplate the body: the body is not separate from illness; this illness and this body are neither new nor old. The cause being in the past, the four great elements are not new; existing in the present, the five aggregates are not old. The body and mind do not arise, severing the cause of outflows; \[then\] one will attain the fully endowed fruit of nirvāṇa. It is not a dharma of cause and effect; it is the original source of all Buddhas. / \[Regarding\] 'dwelling in the world': what is the place? The mind is the place. The five aggregates are the world; the mind dwells in the world. / 'Like empty space': empty space is the mind; the mind's tathatā is jñāna. / 'Like a lotus flower': the lotus flower is form; form's tathatā is prajñā. / Samādhi and prajñā being pure transcends those five faculties; this is 'transcending them.' / 'Kowtowing' is reverent salutation, which is conformity. Constantly conforming to samādhi and prajñā in cultivation is the 'Unsurpassed Honoured One.' / 'Saddharmapuṇḍarīka Sūtra': What is the 'marvelous dharma'? The mind is the marvelous dharma. The lotus flower is form. The mind's tathatā is jñāna; form's tathatā is prajñā. It is the sūtra of samādhi and prajñā. / 'Buddhāvataṃsaka Sūtra': 'Great, broad, and expansive' is the mind; 'flower adornment' is form. The mind's tathatā is jñāna; form's tathatā is prajñā. It is the sūtra of samādhi and prajñā. / 'Vajracchedikā Sūtra': 'Gold' (vajra) is the mind; 'hard' is form. The mind's tathatā is jñāna; form's tathatā is prajñā. It is the sūtra of samādhi and prajñā. / 'Saddharmapuṇḍarīka' (Lotus of the Marvelous Dharma): What is the 'marvelous dharma'? Samādhi and prajñā are the marvelous dharma. The lotus flower is a metaphor. By possessing samādhi and prajñā, in the world one is not defiled by the world; clearly know that samādhi and prajñā are indeed the marvelous dharma. The lotus flower is mingled in the water, yet it is not defiled by the water; seeing, hearing, perceiving, and knowing function with sovereignty, yet are not defiled by the six sense objects. Like the lotus flower blossoming with fragrance, cherished and respected by humans and devas, it is therefore brought forward as a metaphor. For those who have not yet attained samādhi and prajñā, it causes them to attain samādhi and prajñā. / 'Opening the access of expedient means to reveal the true reality': The immobility of the six sense faculties and so forth is opening the access of expedient means; samādhi and prajñā are the true reality. Because of possessing samādhi and prajñā, storing all dharmas of merit, the marks of dharmas are consummated, storing undefiled dharmas and the like; this is the treasury of the Lotus Sūtra, which ordinary beings and those of the two vehicles cannot reach, and which heavenly māras and non-Buddhists cannot destroy. Being deep, it is profound and remote, so that no person can reach it: that ordinary beings and those of the two vehicles cannot reach it is called 'deep'; that heavenly māras and non-Buddhists cannot destroy it is called 'firm.' / 'Preaching for the sake of the bodhisattvas the Mahāyāna sūtra called Immeasurable Meanings, a dharma for instructing bodhisattvas, which the Buddhas protect and keep in mind.' / Question: What is the Mahāyāna sūtra? / Answer: Samādhi and prajñā are the Mahāyāna sūtra, which is also called the Lotus Sūtra. / What are the immeasurable meanings? / Answer: Conforming to the meaning of the nature of the single true reality. / 'A dharma for instructing bodhisattvas': instructing bodhisattvas in the dharma of samādhi and prajñā. / 'Which the Buddhas protect and keep in mind': protecting the Buddha who is originally transcending thought. / Having preached this sūtra, he sat cross-legged, symbolizing that body and mind are immobile. The body being immobile, form's tathatā is prajñā; the mind being immobile, the mind's tathatā is jñāna. 'Sam' is correct; 'ādhi' is mind. With a correct mind, one cultivates in conformity with the meaning of the nature of the single true reality; this is called entering into the samādhi of the station of immeasurable meanings, symbolizing that body and mind are immobile. / At that time, the World-Honoured One arose serenely from samādhi and addressed Śāriputra: 'The wisdom of all Buddhas is extremely profound and immeasurable.' / Question: What is wisdom being extremely profound? / Answer: The Tathāgata's ocean of jñāna is bottomless, hence called 'extremely profound'; prajñā can transcend beyond the six sense objects, hence called 'immeasurable.' / 'The access to their wisdom is difficult to comprehend and difficult to enter, and cannot be known by any of the śrāvakas or pratyekabuddhas.' Those of the two vehicles have minds with arising and ceasing, so it is difficult to comprehend; śrāvakas have minds with conceptual clinging and agitation, so it is difficult to enter. Bodhisattvas are free of clinging and agitation, so it is easy to comprehend and easy to enter. / Question: The śrāvakas of the five ranks cannot measure the Buddha's wisdom; exhausting their thoughts to ponder it together, they still cannot know it. Why do they not know it? / Answer: Having a mind that seeks through thought, they cannot know it. / How can it be known? / Answer: Having a mind without seeking through thought, it is then known. / Question: Using thinking and seeking, what purpose does it serve? / Answer: Within the thinking mind, transform thought into jñāna. / He further addressed Śāriputra: 'The undefiled, inconceivable, extremely profound, subtle and marvelous dharma has now been fully attained by me; only I know these marks, as do the Buddhas of the ten directions. Stop, stop, there is no need to speak; my dharma is marvelous and difficult to conceive. Those of overweening pride, hearing it, will surely not believe with reverence.' / \[Regarding\] 'overweening pride': The dharma of nothing to be attained is the supreme dharma; adding a mind that has attainments and showing pride toward others' supreme dharma is overweening pride. / Question: What is pride? / Answer: Contravening the principle is pride. / What does it contravene? / Answer: Contravening the principle of realizing nothing to be attained. In the supreme dharma there is nothing to be attained, yet those of the two vehicles add attainment; in the supreme dharma there is nothing to be realized, yet those of the two vehicles add realization. Adding attainment and adding realization is precisely contravening the principle. When the supreme dharma is without attainment and without realization, being without attainment and without realization, one is then free of overweening pride. / 'Dāna-pāramitā' is Sanskrit; in this land, it is translated as giving. Giving oneself and seeing others not giving—this is being proud toward others' supreme dharma. Not seeing that there is giving, and not seeing that there is no giving, the two marks are equal, and pride does not arise. From this giving, one attains freedom from overweening pride; this is called the supreme pāramitā. > — English (machine translation) (machine translation) - [Previous: 1.1.3](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.3) - [Next: 1.1.5](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.5) - [Up: 1.1](https://indike.org/pramana/in.bauddha.taisho.2834.1.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2834~en-mt.1.1.4) — English, machine translation ## Linked texts (1) - [注維摩詰經](https://indike.org/pramana/in.bauddha.taisho.1775.5.267) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2834.1.1.4](https://indike.org/pramana/in.bauddha.taisho.2834.1.1.4) · Pramāṇa