---
title: "法華經玄贊要集 · 第十四"
description: "法華經玄贊要集由唐代高僧栖復集錄編纂，是對窺基大師法華經玄贊的注疏要義集成。該書誕生於唐代唯識宗鼎盛時期，系統闡釋法華經的深層義理，融合唯識思想與如來藏學說，重點剖析一乘真實、三乘方便等核心教義。作為法華經注疏的重要樞紐，它承襲玄贊的權威體系，為研究唯識宗法華經觀提供關鍵依據，在漢傳佛教典籍中具有承先啟後的學術地位。"
url: "https://rushiwowen.co/en/r/cmcwqjpmu03u5ie045h7muz3l"
---
## 法華經玄贊要集卷第十四
> Essentials of the Commentary on the Lotus Sutra, Volume 14
鏡水沙門 栖復 集
> Collected by the Monk Qifu of Jing Water
言世間文字等者。問何名世間文字章句。答若望如來無漏教。聲則不合言世間文字章句。然世間有二。一有漏名世間。二有言說故。名世間。今天親菩薩言世間文字。即如來梵音聲相中說。若離世間法。即根本智證。若隨世間法。則是言說。但安著名句文字。即世間也。甚深意者。旨也。即所詮權實道理也。二乘不測。名甚深也。
> "When it says 'worldly words and letters,' one asks: What is meant by the worldly wording and phrasing? If we look at the Tathāgata’s teachings free from defilement, it would be incorrect to call them worldly words and phrases. Yet 'worldly' has two meanings: 1. The impure, defiled world. 2. The world of speech and expression. Here, the Bodhisattva Vasubandhu says 'worldly words and letters' refers to what is expressed through the Tathāgata’s sublime, Sanskrit-like sounds. If we separate from worldly phenomena, we attain the fundamental wisdom directly. If we follow worldly phenomena, we are still within speech and expression. But when one becomes attached to names, phrases, and written words, that is the worldly. 'Profound meaning' refers to the essential teaching—the true and provisional principles being conveyed. Ordinary practitioners and Arhats cannot fathom it, which is why it is called 'profound.'"
言教是世間戲論等者。疏主解也。戲論有二。一有分別名戲論。二有言說名戲論。凡是戲論。皆名世間。有說此是法世間。即教法也。非俗世間也。
> The Buddha's verbal teachings are worldly games and mere talk, as the commentator explains. There are two kinds of intellectual play: first, mental discrimination is called intellectual play; second, verbal expression is called intellectual play. All such intellectual play is considered worldly. Some say this refers to the world of Dharma, meaning the teachings themselves—not the ordinary secular world.
言意者。意況等者。過現佛說大乘法文字章句。會㩲入實。竟況甚深。所以世間難信。現瑞方說。說教之所以者。此正解意況之義。
> The meaning expressed through words is like a mere indication of the true intention. The scriptures and phrases of the Great Vehicle spoken by past and present Buddhas guide beings from provisional truths to ultimate reality, and the reality they point to is profoundly deep. That is why it is difficult for the world to believe—they require miraculous signs before the teaching can be given. The reason for explaining the teachings in this way is precisely to clarify the principle of "meaning and indication."
言初也者。舉過去也。文殊語彌勒。汝問我放光。恰問著人。此放光者。釋迦如來擬說經去。交鶖子成佛。轉化堅滿菩薩成佛。見說八大義。問莫斟配團量構虗而和。莫是如見樹居白鷺。表水非無。為復是遠山見煙。即知有火。比度而知。為復是眼曾見來。答文殊言。我於過去。一一曾見來。方能答得。如今所答八大義。與下說法華經。為因由所以也。經云。善男子。我於過去諸佛。曾見此瑞。舉古日月燈明佛事。放斯光已。即說大法。成今釋迦事。文殊言我見過去諸佛放斯光已。即說大法。天親菩薩解云。大法即是世間文字章句甚深意。因此論主科又名因。
> "Beginning." This refers to the past. Manjushri said to Maitreya, "You asked me about the light I emitted—you've touched upon the right matter. This light was emitted when Shakyamuni was about to expound the sutra. He guided Shariputra to become a Buddha, transforming and perfecting Adamantine Resolve Bodhisattva into Buddhahood. He then spoke of the eight great principles. Do not ask by speculating or fabricating hypotheses. Is it like seeing a heron perched in a tree, which indicates that water must be present? Or is it like seeing smoke from a distant mountain, which tells us there is fire—an inference? Or is it based on what your eyes have seen before?" Manjushri replied, "In the past, I have seen each of these phenomena before, which is why I can answer. The eight great principles I now explain are the very reason for the Lotus Sutra to be taught later. The sutra says: 'Good people, I have seen this auspicious sign in the past under former Buddhas.' It recounts the story of the Buddha Sun-Moon-Lamp, who emitted this light and then taught the Great Dharma, mirroring Shakyamuni's current actions." Manjushri said: "I have witnessed past Buddhas emit such a light, after which they taught the Great Dharma." Bodhisattva Vasubandhu explained that "the Great Dharma" refers to the profound meaning embedded in worldly words, phrases, and texts. Therefore, this commentary's author categorizes it as a cause.
言此釋其意放光何意者。希昇堂者。必自開戶牖。攀逸駕者。必騁殊軌轍。故知春蘭秋菊。冬自為芳。何故釋迦効彼燈明放光而後說法。于今現瑞。定有來由。試舉經文。希當答放光。何意。答經云。欲令眾生咸得聞知一切世間難信之法。故現斯瑞。故放光也。問何名難信之法。答四十年前無學果。名舊極。當來成報身。名新極也。不但教上信難。理上解亦難也。旨者意也。美也。志也。詞也。
> I will now explain the true meaning of this: What is the purpose of emitting light? Those who wish to ascend the hall must first open the door. Those who pursue the path of transcendence must naturally take a different route. Thus, we know that each season has its own beauty—spring orchids and autumn chrysanthemums bloom in their time; winter itself brings forth its own fragrance. Why, then, did Shakyamuni first emit light like a lamp before teaching the Dharma? The appearance of this auspicious sign now surely has its reason. Let us examine the sutra text. One wishes to know the meaning of "emitting light." The sutra answers: "Because the Buddha wished to enable all sentient beings to hear and know the truth that is difficult to believe in all worlds, He manifested this auspicious sign—thus He emitted light." Question: Why is it called "the truth that is difficult to believe"? Answer: For forty years, the teaching of the "no-effect" fruit of Arhatship was considered the supreme, ultimate truth (the ultimate of the old). The future achievement of the Reward Body (Sambhogakaya) is the supreme, ultimate truth (the ultimate of the new). Not only is it difficult to have faith in this teaching, but it is also difficult to understand it intellectually. "Purpose" means meaning, beauty, intention, and expression.
言一讚時久遠希有等者。意說讚佛名號。讚妙法勝。讚生利益。此之事於無量時。不可得逢。故名為希。不徒說劫也。事依於劫。故說四希也。
> When praising "long distant, rare, and extraordinary," it means praising the Buddha's name, praising the excellence of the Wonderful Dharma, and praising the benefits it brings. These events, over immeasurable time, are impossible to encounter. Therefore, they are called "rare." One does not speak of kalpas lightly. Events depend on kalpas, so four kinds of rarity are described.
言論云不可思議等者。此三句。一一皆言阿僧祇也。論家牒梵本經闕無邊之義。加不可稱。論中更言不可量者。即當經中無量也。論云。不可得者。不可見也。心欲緣而慮絕。故過情計分。心緣不及。名不可思議。口欲談而詞喪。過言議分故。言詮詮不及。名不可稱。心言路絕。名不可量。故名阿僧祇劫。又云無量時不可得者。二意。一云。日月燈明佛。於無量時所得成佛。二云。文殊示相憶念彼日月燈明時。經無量時。不可得。故云。不可思議也。
> The text states: "Inconceivable" and other such terms—each of these three phrases refers to an "asamkhya" (countless eon). The commentary notes that the Sanskrit original of the sutra omits the meaning of "boundless" and adds "immeasurable." Within the treatise, the term "incalculable" corresponds to the "immeasurable" in the sutra. The treatise says: "Unattainable" means "invisible." When the mind tries to grasp it, all thought ceases—it transcends conceptual distinctions. Because the mind cannot reach it, it is called "inconceivable." When the mouth tries to speak of it, words fail—it surpasses verbal distinctions. Because language cannot fully express it, it is called "immeasurable." When both mind and speech are exhausted, it is called "incalculable." Therefore, it is referred to as "asamkhya eons." Additionally, the phrase "unattainable throughout immeasurable time" has two meanings: First, the Buddha Sun-Moon-Lamp achieved Buddhahood at a time that is immeasurable. Second, when Manjushri manifested the recollection of that Buddha Sun-Moon-Lamp time, it had already passed through immeasurable time and could no longer be grasped. Hence, it is described as inconceivable.
言阿僧企耶等者。企由望也。譯者但取音同。更無別義也。此云無數。無數亦是數算。將為無數。數不得。
言俱舍論等者。問既云極。何名無數。答第五十二數。雖是有數。以至不可數邊。故名無數。本是六十數。今此阿僧祗當五十二數。向後猶有八數。五十二。從一至十。十十為百。十百為千。十千為萬。萬為洛叉。如是次第至五十二數。名阿僧祇。此云無數也。
> Regarding the commentary on the Abhidharma Kosha, etc. One may ask: If it is said to be "ultimate," why is it called "countless"? The answer is: Among the fifty-two numerical orders, it is still a number, but it is called "countless" because it reaches a point where it can no longer be counted. Originally, there were sixty numerical orders. Here, "asamkhyeya" corresponds to the fifty-second order. There are still eight orders after it. The fifty-second order proceeds as follows: from one to ten, ten tens make a hundred, ten hundreds make a thousand, ten thousands make a myriad, and a myriad makes a "laksha". Continuing in this way up to the fifty-second order, it is called "asamkhyeya," which is interpreted here as "countless."
言本數六十餘八等者。問誰人傳妄。答有云。世親造論時妄。有云阿難結集忘。有云三藏翻譯時忘。准此傳忘。非是阿難忘。不爾。何名如是我聞。但是窟外凡夫眾結集時傳忘也。
> The text originally consisted of sixty-eight sections or more. Who introduced errors? Some say Vasubandhu made mistakes when composing the treatise. Some say Ānanda forgot when compiling the scriptures. Some say the Three Baskets translator forgot during translation. Based on these explanations, it was a transmission error—not Ānanda forgetting. If it were, how could it be called "Thus have I heard"? It was merely a mistake in transmission when the ordinary people outside the cave compiled the texts.
言華嚴經說等者。若依大乘華嚴。一百二十數。阿僧祇是一百一十二數。無量當一百七數。無邊一百九數。不可稱當一百一十五數。不可思議當一百一十七數。既阿僧祇。是一百一十二數。數此至無量。名無量阿僧企。數此至無邊。名無邊阿僧祇。數此至不可稱。名不可稱阿僧祗數。數此至不可思議。名不思議阿僧祇也。
> The Avatamsaka Sutra explains: According to the Great Vehicle Avatamsaka, the numbering system goes up to one hundred and twenty—one hundred twelve is an asaṃkhya; one hundred seven is immeasurable; one hundred nine is boundless; one hundred fifteen is ineffable; one hundred seventeen is inconceivable. Since asaṃkhya corresponds to one hundred twelve, counting from there to immeasurable gives the "immeasurable asaṃkhya"; counting from there to boundless gives the "boundless asaṃkhya"; counting from there to ineffable gives the "ineffable asaṃkhya"; and counting from there to inconceivable gives the "inconceivable asaṃkhya."
言劫臈波等者。此云時分也。音府問反。一分差別之義。
> Now, the term "kalpa," which means a measure of time. The Chinese character for it is pronounced "fu-wen" in its first tone. Its meaning is the division of a unit of time.
言不可思議等者。依標略釋也。路府云。不可過情境。不可議過計境。疏中意總也。不可稱者。過言議境。安言語說。亦不可得。安立語議。論亦不可得。
> The phrases "unthinkable" and "inexpressible" are briefly explained here according to the text's headings. As the "Lu Fu" commentary says: "Unthinkable" means beyond the realm of ordinary experience or imagination; "inexpressible" means beyond the scope of conceptual thinking. The meaning of the commentary is that both concepts are essentially the same. "Unmeasurable" refers to what lies beyond the reach of words and concepts—you cannot find words to describe it, nor can you establish any verbal framework to discuss it. Even attempting to set up terms or arguments to talk about it will ultimately fail to capture it.
言不可量等者。別將物來挍量。亦不可得。將物將喻。亦不可得。下算亦不可得。故言過喻算境上論文。
> The words "beyond measure, beyond compare" mean that if you try to weigh it against something else, you cannot find it. If you try to use objects or metaphors to describe it, you cannot grasp it. Even calculation cannot reach it. Therefore, it is said to go beyond the realm of metaphor and calculationFrom the previous treatise.
言今經云無量等者。無物為喻。而知多少。算亦不得。
> The scripture says "immeasurable," signifying that no material object can be used as a metaphor—and that its quantity cannot be calculated.
言無邊等者。一一時分皆有邊。
> The teaching that "speech is without limits" means that each and every moment has its own boundaries.
言即同般若等者。天親論偈云。數力無似勝。無似因亦然。一切世間法。不可得為喻。一數勝過算分。經云。百分千分。不及其一。乃至千萬億分。所不能及。若人將三千世界七寶布施。不如有人受持一四句偈之福。即無限量。故云過數分也。二過力分。力分即時分也。法力超過布施力。即時分也。色中極少不過極微。時中極促不過受生時。名一歌羅時也。若人以初日分。以恒河沙等身命布施。中日分。以恒河沙等身命布施。後日分。以恒河沙等身命布施。每日三時布施。如是經無量時。不如有人一歌羅時受持此經一四句偈。名過時分。故言力勝也。三無似勝者過喻分。西域樹提伽長者。富貴福德喻如無憂王。無憂王世間有物。不可喻得也。持經功德。無物可喻也。故言非笇非喻也。四者因勝過因分。即因果勝過情計分也。世間布施持戒感。有漏人天果。持經福德。感無漏佛果。名因勝勝劣。故能斷金剛中。有四分文也。彼經數勝。即同此經無量過笇分也。彼經力勝。即是此之中無邊過時分也。彼經因勝。即同此經不思議過情計分也。
> First, the "measureless" aspect corresponds to "beyond calculation." The Treatise of Vasubandhu says: "Calculation, strength, and incomparability are the three. The cause, too, is thus. All worldly things cannot serve as a metaphor." "Calculation" means surpassing any countable portion. The sutra says, "A hundred parts, a thousand parts... down to a thousand million parts, none can compare to even one part." If someone gave away the seven treasures of a world system as vast as three thousand great worlds, their merit would still be less than that of someone who receives and upholds just one four-line verse. This merit is immeasurable, hence it is called "beyond calculation." Second, "beyond strength" refers to time. The power of the Dharma surpasses the power of giving, measured in time. In the physical world, the smallest unit is the particle. In time, the shortest unit is a moment (a "kala"). If someone gives away bodies as numerous as the sands of the Ganges in the morning, again at noon, and again in the evening, and continues this triple daily offering for endless ages, their merit is still less than that of someone who upholds this sutra for just one moment. This is called "beyond time" or "superior in strength." Third, "beyond likeness" refers to incomparability. In the western regions, the elder Sudatta's fortune and merit are compared to King Asoka's, yet nothing in the world can serve as a proper metaphor for King Asoka. In the same way, the merit of upholding this sutra cannot be matched by any worldly object. Hence it is said, "beyond calculation and metaphor." Fourth, "superior in cause" refers to surpassing the cause. The cause is better than ordinary reasoning. Worldly giving and precepts lead to a conditioned, human or heavenly reward. But the merit of upholding this sutra leads to the unconditioned fruit of Buddhahood. This is the difference between superior and inferior causes. Thus, in the \*Diamond that Cuts through Illusion\*, there are these four divisions. That sutra's "superior calculation" matches this sutra's "measureless, beyond calculation." Its "superior strength" matches this sutra's "boundless, beyond time." Its "superior cause" matches this sutra's "inconceivable, beyond ordinary reasoning."
言菩薩地說劫等者。明種類也。智論云。一天衣拂石。劫有大石。方四十里。有長壽天人。百年一度。持細耎衣。拂之令盡。方名一劫。又云。四十里大城。滿中芥子。有長壽天人。百年取一芥子。芥子盡。名大劫。此皆古翻譯也。菩薩地云。劫有二種。一日夜歲數。一日為一劫。一夜為一劫。或三年十年為一劫。一夜為一劫。或三年十年名歲數也。
> In the \*Bodhisattva Levels\* (Yogācārabhūmi), measuring time in kalpas clarifies the types of ages. The \*Great Treatise on the Perfection of Wisdom\* (Mahāprajñāpāramitāśāstra) explains it like this: "Use a celestial robe to brush a mountain; each kalpa involves a colossal stone block, forty miles square. A long-lived celestial being comes once every hundred years, holding a soft, fine cloth, and brushes it until the stone wears away—this marks one kalpa." The same text also says: "Imagine a city forty miles square, filled to the brim with mustard seeds. A long-lived celestial being takes one seed every hundred years. When all the seeds are gone, that is called a great kalpa." These explanations come from ancient translations. The \*Bodhisattva Levels\* states: "There are two types of kalpa. One is measured by days, nights, and years: a single day counts as one kalpa, a single night counts as one kalpa. Alternatively, three years or ten years can count as a kalpa. The other type uses time spans based on cycles of nights—where one night is a kalpa—or specified periods like three or ten years, called a 'measured age.'"
言二阿僧祗者。若准小乘俱舍論。說一至十。十為百。十百為千。如是十十倍數。至五十二數。名一阿僧祗。若准大乘華嚴。從一至十。數至一百一十二數。名一阿僧企。若成佛時阿僧祗劫又別。即三度至不可數。名三大阿僧祇劫。
> The term "two Asaṃkhyeyas" can be understood through different traditions. According to the Small Vehicle (Hīnayāna) text \*Abhidharmakośa\*, one unit is counted as one, ten units make ten, ten tens make a hundred, and so on—multiplying by ten repeatedly until reaching the 52nd power, which is called one Asaṃkhyeya. According to the Great Vehicle (Mahāyāna) \*Avataṃsaka Sūtra\*, starting from one and multiplying until the 112th power yields one Asaṃkhyeya. When it comes to attaining Buddhahood, the concept of "Asaṃkhyeya eons" is different again—it refers to three periods of incalculable time, known as the three great Asaṃkhyeya eons.
言瑜伽復說等者。此說住劫之中小三災劫也。每劫減時。三災即起。謨云。謂從人壽八萬歲百年減一年。減至三十歲。飢饉劫。又經一百年減一年。減至二十歲。有疾病劫起。又經百年減一年。減至十歲。刀兵劫起。從此十歲。子年信父。增至八萬歲。名一增減劫也下至地獄章中從十歲增至八萬名一中劫也安國云。如是二十度上下。從喻為名鹿轤劫。問小乘二十个增減劫中。中間十八个劫亦增亦減。初一唯減不增。後一唯增不減。如何得成二十个增減劫。答初減之中。福勝減極遲。最後人福劣增極遲。最初人福勝漸減。向惡去減極遲。亦等一个增減劫。最後人福劣漸增。向好去增極遲。亦等一个增減劫。是故亦成二十个增減劫也。問住劫之中。有增減可許成二十劫。餘三成壞空無增減。如何得成二十劫。答論云。然由時量。與住劫同。准依住劫。各成二十劫也。問飢等三災何時出現。答且依大乘瑜伽第二卷。說住劫之中二十遍增減。每減之時。皆有三災。此說增減劫中。小三災也。謂飢饉疾病刀兵也。謂從人壽八萬歲時。百年減至人壽三十歲。飢饉起。天龍忿怒。不降甘雨。已經多時。草木枯死。泉井亦渴。經七年七月七日七夜。初喫樹皮草根活命。此物盡已。又拾糓根。或煎取汁。以濟其命。飢饉所逼。便有聚集運籌白骨。各有二相。且聚集二相者。謂有一類飢所逼。同向泉井。至不得迴一聚餓死。二者十十五五拾得糓麥麻豆顆。將作種子。藏其箱篋之中。如摩尼珠。聚集一處。行列守護。名聚也。運籌二相者。運即是轉籌也。謂聚糓根。或煎取汁。或擣為粖。當家大小同坐。共行一籌。轉至一人。始得一口食。把籌不得者與契。二於舊場碾磑之處。以籌發場舊粟麥豆顆。煑作汁。或盛器中。還行一籌。轉至一人處。以籌置汁中。唼嗍一度過。白骨二相者。多時被餓骨肉乾枯。皮穿見骨白而露現。二取死人白骨。積聚煑汁活命。如是七年七月七日七夜。方乃得過。劫滿已後。有五通仙人。從山中來報云。汝因造慳貪惡業。今受此苦。勸今修善。遂生下品厭心。世界却好。哲云。三千年中。令劫不減。男女相生。滿閻浮提。又百年減一年。減至二十歲。有疾病劫起。非人吐毒氣。人皆病也。爾時疫病劫起。無藥能治。七月七日夜。方乃得過。彼諸有情。復共聚集。起中品厭離。由此因緣。壽量減。病灾乃息。後漸減至人壽十歲時。刀兵劫起。人民相見。互起嗔心。所執草木等。皆變成刀釰。互相殘害。經七日七夜。方得過。爾時有情。三種最極至十歲。依止衰損者。身形小。身長者佛一搩手。麤細一握。資具衰損者。爾時有情。唯以稗莠蒿子為食。食中第一。馬尾頭髮作衣。衣中第一。亦無金銀鉛錫之類。唯以鐵木為莊嚴。為莊嚴中第一。山中有五通仙人。報言。汝等惡業。受如此苦。應行十善。劫乃得增。爾時有情。展轉聚集。後起上品厭心。世界却好。遂子年倍父年。增至八萬歲上大乘說增減了。次下依小乘說則別也。大乘一減。過三災。三災同一減劫起。小乘一減。過一災。各減劫起。大乘先飢饉。次疫病。後刀兵也。小乘先刀兵。次疾病。後飢饉也。大乘減至三十歲。遇災。小乘每災。事須減至十歲起。俱舍云。壽至十。遇一災。又偈云。至十三災現。刀疫飢如次。七日月年止。問餘三洲有小三災否。答北洲全無。東西二洲有似三災也。此間飢饉劫起。東西二洲數加飢渴。此洲疫病。東西洲身力羸劣。此間刀兵劫起。東西二洲相見數加嗔恚。問修何福業。免得此災。答經中說。施僧一團食。不墮飢饉劫等。施僧一呵梨勒。不墮疫病劫。持一不煞戒。不墮刀兵劫上解小三災了下解大三災。
> The scripture further explains the period of a "kalpa" (world-age). This describes the three smaller calamities within a "kalpa of subsistence". Each time the human lifespan decreases, these three calamities arise. The text says: Starting from a human lifespan of 80,000 years, it decreases by one year every hundred years. When it reaches 30 years, the famine kalpa begins. Again, after decreasing by another year per century, the lifespan reaches 20 years, and a plague kalpa arises. Then, continuing the decrease, when it reaches 10 years, a war kalpa arises. From this point of 10 years, the lifespan increases, with each generation doubling its parents' age, until it reaches 80,000 years. This is called one cycle of decrease and increase. A commentary adds that, from the chapter on the hell realms, the lifespan increasing from 10 to 80,000 years constitutes one intermediate kalpa. The teacher Anguo explains: This process of twenty cycles of decreasing and increasing is metaphorically called the "pulley kalpa" (like a bucket going up and down a well). A question arises: In the twenty cycles of a Small Vehicle kalpa, the eighteen middle cycles involve both increase and decrease. The first cycle involves only decrease, and the last only increase. How, then, can there be twenty complete cycles? The answer: In the first decrease, because of the people's great merit, the decrease is extremely slow. In the final increase, due to people's lack of merit, the increase is also extremely slow. In the first cycle, the people have high merit and gradually decline into evil, so the decrease is very slow, which effectively equals a complete cycle. In the final cycle, the people have low merit and gradually improve toward good, so the increase is very slow, also equaling a complete cycle. Therefore, it still constitutes twenty cycles. Another question: During the kalpa of subsistence, there is increase and decrease, allowing for twenty cycles. But the other three kalpas (formation, dissolution, emptiness) have no increase or decrease. How can they also have twenty cycles? The answer: The treatises say that the time span is equal to that of the subsistence kalpa. Following the pattern of the subsistence kalpa, each is considered to have twenty cycles. A question: When do the three calamities (famine, plague, war) occur? According to the Mahayana Yoga-shastra, Volume 2, within a kalpa of subsistence, there are twenty cycles of increase and decrease. Each time a decrease occurs, these three calamities arise. This describes the "small three calamities" within a cycle of decrease: famine, disease, and war. Specifically: Starting from a human lifespan of 80,000 years, it decreases by one year per century. When the lifespan reaches 30 years, famine arises. The dragon kings become angry and stop sending rain. Over a long period, plants wither and die, and wells and springs dry up. This famine lasts for seven years, seven months, and seven days and nights. At first, people survive by eating tree bark and grass roots. When these are gone, they gather grain roots, boil them for juice to sustain life. Pressed by hunger, people gather in groups, distribute tokens, and even boil white bones for sustenance. There are two types of "gathering" and two types of "token distribution." The first gathering: the starving all rush to the same springs or wells, but some die without returning, piled up in one spot. The second gathering: people find scattered grains of wheat, millet, or beans, carefully store them in boxes as if they were precious gems, and guard them in groups in rows. As for token distribution: tokens are passed around. When a family cooks grain root soup or porridge, all members sit together, and a token is passed. Only when the token reaches you do you get a sip. Those who miss the token do not eat. Alternatively, at an old threshing floor, they collect leftover grains from the mill, boil them, and pass a token; when the token reaches you, you dip it into the liquid and lick it once. As for "white bones": long starvation dries out the body so that the skin shrinks and the bones show through. Or, people gather dead men's bones, boil them, and drink the broth to survive. This continues for seven years, seven months, and seven days and nights before it ends. After the kalpa ends, a sage with five supernatural powers comes from the mountains and tells them, "You are suffering because of your past greed and stingy karma." He urges them to practice virtue. They then develop a slight sense of renunciation, and the world gradually improves. Teacher Zhe says: For 3,000 years, the lifespan does not decrease. Men and women procreate and populate Jambudvipa. Then it decreases again by one year per century until it reaches 20 years. At this point, a plague kalpa arises. Malevolent spirits emit poisonous breath, and all people fall ill. This epidemic lasts for seven months and seven nights before passing. The beings then gather again and develop a moderate sense of disgust with the world. Through this cause, the lifespan decreases further, and the plague ceases. Then the lifespan gradually decreases to 10 years, and the war kalpa arises. People look at each other with hatred. Grasping grass or twigs, they turn into weapons, and they slaughter each other for seven days and seven nights. After that, the calamity passes. At this time, beings are in an extreme state of decline. Their bodies shrink—the tallest is only a hand's span tall, and their width is a fist's grasp. Their resources are depleted. They eat only millet and wild seeds as their best food. Their clothing is made of horsehair or human hair, which is considered fine. There is no gold, silver, tin, or lead; only iron or wood adornments are considered luxurious. Then a sage from the mountains announces: "You suffer because of your evil karma. You should practice the ten virtuous deeds, and then the lifespan will increase." The beings gather together, develop a strong sense of renunciation, and the world improves. Each generation then doubles the previous one's lifespan, until they reach 80,000 years. This concludes the Mahayana explanation of the increase and decrease. Next follows the Small Vehicle explanation, which differs. In Mahayana, during one cycle of decrease, all three calamities occur together in that same cycle. In Small Vehicle, during one cycle of decrease, only one calamity occurs, with each distinct calamity appearing in a separate decrease cycle. In Mahayana, the order is: first famine, then plague, then war. In Small Vehicle, it is: first war, then plague, then famine. In Mahayana, the calamity begins when the lifespan reaches 30 years. In Small Vehicle, each calamity only begins when the lifespan falls to 10 years. The Abhidharma-kosha says: "When the lifespan reaches 10, one calamity appears." A verse adds: "The three calamities appear when the lifespan is 13... war, plague, famine in order, each lasting 7 days, 7 months, or 7 years." A question: Do the three calamities occur on the other three continents? Answer: The northern continent (Uttarakuru) has none at all. The eastern and western continents experience only a similar effect. When our continent suffers famine, the eastern and western continents suffer increased thirst and hunger. When we have plagues, they have weakened bodies. When we have war, they experience increased anger when seeing each other. Question: What meritorious deeds can avoid these calamities? Answer: The scriptures say: Giving a single lump of food to a monk ensures not being reborn in the famine kalpa. Giving a single medicinal fruit (haritaki) to a monk prevents being reborn in the plague kalpa. Keeping the precept of not killing ensures not being reborn in the war kalpa. This concludes the explanation of the smaller three calamities. Next begins the explanation of the greater three calamities.
言或有二十劫為一劫等者。問如何世界成之與壞。皆經二十劫。答俱舍云。若壞世界時。十九劫壞有情世間。一劫壞器世間。若成時。一劫成器世間。十九劫成有情世間。且成世界者。俱舍云。成劫從風起。路云。從二禪脚下。巧風生。是名世界初成之相。然器世界。從兩頭成。先成初禪大梵王宮殿。次成梵眾梵輔三處宮殿了。及次成夜摩等四空居天。計從上成七處宮殿訖。從夜摩脚下起風。一直向下。便成風輪。風輪堅密。假使緊那羅神以金剛輪。奮威懸擊。金剛輪自碎。風輪不損。次成諸輪。乃至鐵圍山。七金山。高山。忉利天上成器世間了。次下有情世間者。從上第二禪極光淨天。有一天子。來生初禪。為梵王。梵王獨住十劫。梵王思念。我要輔翼。遂有上界天人。來生梵輔天。壽命四十劫。復思念。我要眷屬。復有上界天人。來生梵眾天。壽命二十劫。次成夜摩天等。四空居天。次生人中四洲及地居天。次生餓鬼傍生地獄。乃至最後一人。初墮阿鼻地獄。是成二十劫初了之相。問此界初成。食何物。答劫初成時。有情食地餅。如側手。珂雪細耎如蘇香檀陸等。味如石蜜等。地味沒後。次有林藤生。亦名林條。由如𪌘子。其味香美。喫了還生。後起貪心。林藤不生。便有粳米。長短七寸。而無糠籺。貪心起已。入腹不消。因茲便有大小便利。已後要種方生。自後起十惡業。煞生偷盜生。遂立田主。梵云摩訶三末底。此云正直意。有大平等正直也上解成世界了下解壞世界去。問如何是世界初壞相。答俱舍云。壞從獄不生。至外器都盡。且所壞有情。一從無間死已。更不重生。若業盡者。則生餘趣。若業未盡者。移置他方地獄。若人中更造無間業者。亦他方寄受。是名世間初壞之相。如是有情。唯沒不生。如是漸漸。乃至於盡。法爾不損一眾生。伺候受罪畢已。次壞七熱八寒。受罪畢者生人中。次壞餓鬼。受罪畢者生人中。次壞畜生。受罪畢者生人中。若畜生而人同住者。共人處壞。次人中四洲。且最先南洲。法爾人無師自然。坐得初禪靜慮。從靜慮起作如是言。離生喜樂甚樂甚靜。慮諸人聞已。皆入靜慮。命終並得生於梵。世南洲如此。東西二洲人不能入定。隨自業盡。生六欲天。方能入定。亦生梵世。餘諸欲天。例此應爾。上來欲界有情壞了。從此欲界。生於初禪。從於初禪。初有一人得第二禪定。從定起已。皆作是念。定生喜樂甚靜慮。餘天聞已皆總修習。命終皆生第二禪中三天也。上來壞有情世間訖。次下壞器世間。且火災壞時。十九劫壞有情世間。一劫壞器。下從地獄。上至初禪。無二个有情。大地諸山。多時無雨。草木乾燋。更不復生。復有第二日輪出現。溝㵎小池。皆無津潤。第三日出。小河枯竭。第四日出。無熱惱池所出四大河水皆盡。第五日出。無熱惱池盡。第六日出。四大海水減半。第七日出。四大海水盡。大地火起。山河洞然。一時火起。下從風輪。上至初禪。都為不一个火聚。自地火焰。燒自地宮殿及器。欲界火麤。不能燒色界細器。色界火細。不能燒欲界麤器。然欲界火猛焰。上昇為緣。引生色界火焰。焚燒初禪宮殿。經一劫方盡。婆沙問云。六日輪從何處而來。有五解。一云。未壞時。餘六日藏於大海之下。二云。藏於持雙山下。隱伏而住。然唯一日輪昇空。遶須彌山。照燿至劫末。餘六漸出。三云。一日有七倍熱。四云。本是一日。分為七日。五云。災是當處起。不必有七日。前解為正。亦有云。有情業感器壞。遂有七日輪現。爾時欲界及初靜慮中間。都無一物。經二十劫空。上來已解成住壞空一个火災劫。梵眾天二十劫。梵輔天四十劫。大梵天王六十劫。此皆增減劫也。最初成世間時。梵王生來。獨住十劫。梵王寂漠。思念輔翼。上界極光淨天。生下來梵輔天。壽命四十劫。早向成劫之中住十劫。又帖住二十劫。計三十劫。又侵著壞中十劫。計成四十劫。大梵王後更作是念。思念眷屬。更有上界天子。下來為梵眾。只向住劫之中來。受住劫之中二十增減劫也。大梵王壽六十劫。此約總數。若子細。五十九劫後壞。二十劫時。前十九劫壞有情世間。梵王猶在。入第二十劫。梵王見下火災起。不受此一劫。便生上界。所以疏主云。或二十劫為一劫。或四十劫為一劫。或六十劫為一劫。
> Boundless ages may be condensed into a single era. You may ask: How do worlds form and dissolve, each through a period of twenty great cycles? The \*Abhidharma-kośa\* explains: When a world dissolves, nineteen of the twenty cycles involve the destruction of sentient beings, and one cycle involves the destruction of the material realm. When a world forms, one cycle forms the material realm, and nineteen cycles bring forth sentient beings. Regarding formation: The \*Abhidharma-kośa\* says the formation begins with wind. The commentary adds: From beneath the second meditation heaven, a subtle wind arises—this is the first sign of world formation. The material world is formed from both ends: first the palace of the Great Brahmā in the first meditation heaven, then the palaces of the Brahmā assembly and Brahmā ministers, then the heavens of beings dwelling in space (like Yāma). After the seven palaces above are completed, wind arises from beneath the Yāma heaven and sinks downward, forming the wind circle. This wind circle is so solid that even if the heavenly \*kiṃnara\* deities strike it with the adamantine wheel at full force, the wheel would shatter while the wind circle remains unharmed. Next come other circles, up to the Iron Ring Mountains, the seven golden mountains, Mount Sumeru, and the Trāyastriṃśa heaven Thus the material realm is formed. Regarding the sentient realm: From the second meditation heaven—the Heaven of Radiant Light—a being descends to become the first Brahmā lord in the first meditation heaven, dwelling alone for ten great cycles. Then Brahmā thinks: “I need helpers.” Beings from higher realms descend to become the Brahmā ministers, with lifespans of forty cycles. He then thinks: “I need a retinue.” More beings descend to become the Brahmā assembly, with lifespans of twenty cycles. Next, the heavens in space, then human beings on the four continents, earth-dwelling gods, hungry ghosts, animals, and hell-beings are born—until the very last person falls into Avīci hell. This marks the completion of the twenty-cycle formation stage. What did beings eat when this world first formed? At the start, they ate earth-cakes, soft as snow-flakes, fragrant as sandalwood or resin, sweet as honey. When the earth-cakes vanished, vines grew—tender and delicious, regenerating after being eaten. But greed arose, and the vines ceased to appear. Then wild rice appeared, seven inches long, without husks. Greed caused it to become indigestible, leading to bodily waste. After that, rice had to be planted. Eventually, the ten evil deeds emerged: killing, stealing, etc. A ruler was then appointed—\*Mahāsammata\*, meaning “the great righteous one.” This concludes the explanation of world formation. Now the dissolution stage follows. How does the world begin to dissolve? The \*Abhidharma-kośa\* says: Dissolution starts when no new beings are born in the hells—until the outer realm completely vanishes. Specifically, beings in Avīci hell die and are not reborn there. Those whose karma is exhausted move to other realms; those whose karma remains are transferred to hells elsewhere. Anyone who commits anew the heinous crime of Avīci in the human realm is likewise sent to hells elsewhere. This is the first sign of dissolution. Sentient beings thus gradually disappear, and not one suffers beyond what is deserved. When suffering is repaid, beings leave hells for the human realm. Then hells vanish completely. Next, hungry ghosts are dissolved—when their karmic debts are paid, they too are reborn as humans. Animals follow. Animals living with humans dissolve together with human realms. Among the four human continents, the southern continent is first. Naturally, without any teacher, its people attain the first \*dhyāna\* (meditative absorption). Rising from meditation, they exclaim: “Bliss born of detachment is utterly peaceful and joyful!” Hearing this, others also enter \*dhyāna\* and, at death, are reborn in the Brahmā worlds. The same occurs in the eastern and western continents for those who enter concentration; otherwise, they are born into the six desire heavens and then into the Brahmā worlds. Other desire heavens follow this pattern. Thus the desire realm dissolves. From there, beings are reborn into the first meditation heaven. Eventually, one being attains the second \*dhyāna\*. Rising from it, he says: “Bliss born of concentration is supremely peaceful!” The other gods hear this and practice, dying to be reborn in the second meditation heaven. This completes the dissolution of sentient beings. Now the material realm dissolves. In a fire-dissolution cycle, nineteen great cycles remove sentient beings, and one cycle destroys the material world. From hell up to the Brahmā heavens, no sentient beings remain. Rain ceases; grass and trees wither, never to regrow. A second sun appears, drying up streams and ponds. A third sun dries small rivers. A fourth sun dries the four great rivers from Lake Anavatapta. A fifth sun dries the lake itself. A sixth sun halves the world’s four great oceans. A seventh sun dries them completely. Then the earth burns: from the wind circle below to the Brahmā heavens above, all becomes a single mass of fire. Each realm’s fire consumes its own palaces and matter. The coarse fire of the desire realm cannot burn the subtle matter of the form realm; the subtle form-realm fire cannot burn the coarse matter of the desire realm. But the violent flames of the desire realm rise and ignite the form realm’s fire, which consumes the Brahmā palaces over the course of one great cycle. The \*Abhidharma-vibhāṣā\* asks: Where do the six additional suns come from? There are five explanations: 1) They were hidden beneath the ocean before the dissolution began. 2) They were hidden within the Twin Mountains. Only one sun normally circles Mount Sumeru; at the eon’s end, the other six emerge. 3) Each day becomes seven times hotter. 4) The single sun splits into seven. 5) The fire arises locally—no need for multiple suns. The first view is considered correct. Another explanation: The dissolution arises due to sentient beings’ karma, leading to the appearance of seven suns. At this time, the desire realm and the first meditation heaven become completely empty. The emptiness lasts for twenty great cycles. This concludes the cycle of formation, abiding, destruction, and emptiness for a fire-dissolution eon. The lifespan in the Brahmā assembly heaven is twenty cycles; in the Brahmā ministers’ heaven, forty cycles; and for the Great Brahmā king, sixty cycles. These are incremental eons. At the very beginning, Great Brahmā appeared and dwelt alone for ten cycles. Lonely, he wished for helpers. Beings from the higher Heaven of Radiant Light descended to become Brahmā ministers, with a lifespan of forty cycles. They had already spent ten cycles during the formation period, then persisted through the abiding period’s twenty cycles, and ended ten cycles into the dissolution period—thus forty in total. Later, Brahmā desired a retinue, so beings from above became the Brahmā assembly, arriving only in the abiding period and living through its twenty incremental cycles. Great Brahmā’s total lifespan is about sixty cycles: roughly fifty-nine cycles before dissolution, with the nineteenth of the dissolution cycles still containing sentient beings. At the twentieth cycle, Brahmā sees the fire rising below and does not endure it, instead ascending to a higher realm. This is why the teacher says: “Twenty cycles may be counted as one eon, or forty as one eon, or sixty as one eon.”
言或此八十為一劫謂等者。從前空劫數。空二十劫成二十劫。住二十劫壞二十劫。最後火災。望前八十劫。為一火災也。
> One kalpa is said to consist of these eighty cycles. Counting from the previous empty kalpa: there are twenty cycles of emptiness, twenty cycles of formation, twenty cycles of existence, and twenty cycles of destruction. At the end of the last destruction cycle comes a great fire calamity. Looking at these previous eighty cycles, they together form one single fire calamity.
言光數此等者。少光天。即第二禪三天之中最下天。壽兩个火災。計一百六十个增減劫。此少光天火災燒不著。只此火災。為壽命也。從倍倍至非想天也。即此第二禪。三天之中少光天。壽命兩个火災劫。無量光天四个火災劫。極光淨天八个火災劫。第三禪中三天。少淨天中十六火災劫。無量淨天中三十二劫。遍淨天中六十四劫。第四禪中九天。無雲天中一百二十八劫。除無雲減三劫。只有一百二十五劫。問何故減三劫。答疏云。或是第四禪天。下下品修故。減三劫也。糅云。二說。初超過下三禪變異受。至此修行既劣故果亦減。如人上到山頂。有憩歇故。二云。為成廣果天中五百劫壽命及色究竟天一萬六千劫。故有減也。無雲天中。既只有一百二十五劫。三火災劫上。數還倍增。福生壽命二百五十劫。廣果天中五百劫。無煩天中一千劫。無熱天中二千劫。善現天中四千劫。善見天中八千劫。色究竟天中一萬六千劫。大自在天壽三萬二千个十火災劫。次無色界。空處二萬劫。識處四萬劫。無所有處六萬。非非想天八萬劫。
> Now, let me explain the celestial realms and their lifespans. The Lesser Light Heaven is the lowest of the three heavens in the Second Meditation Level. Its lifespan lasts through two great fire disasters, which equals 160 cycles of formation and destruction. The fires of these disasters cannot reach it—in fact, these fires serve as the measure of its lifespan. From here, each realm doubles in duration all the way up to the Peak of Existence Heaven. In the Second Meditation Level's three heavens: - The Lesser Light Heaven: lifespan of two fire-disaster cycles - The Infinite Light Heaven: four fire-disaster cycles - The Ultimate Radiance Heaven: eight fire-disaster cycles In the Third Meditation Level's three heavens: - The Lesser Purity Heaven: sixteen fire-disaster cycles - The Infinite Purity Heaven: thirty-two cycles - The Universal Purity Heaven: sixty-four cycles In the Fourth Meditation Level's nine heavens: - The Cloudless Heaven: 128 cycles—except this is reduced by three, making only 125 cycles. \*Question:\* Why is it reduced by three cycles? \*Answer from the Commentary:\* It may be because the Cloudless Heaven is the lowest level of the Fourth Meditation Level, where spiritual practice is inferior, so the resulting lifespan is diminished by three cycles. Another explanation from the Elaboration offers two interpretations: First interpretation: Since this heaven rises above the variable suffering of the three lower levels, its practice is weaker, so its reward is also less—just as someone who climbs to a mountain peak needs to rest. Second interpretation: These three cycles are deducted in order to complete the full lifespans of other realms: the Broad Result Heaven with 500 cycles, and the Ultimate Form Heaven with 16,000 cycles. Thus, in the Cloudless Heaven there are only 125 cycles. After this point, the durations double with each successive realm: - The Virtue-Born Heaven: 250 cycles - The Broad Result Heaven: 500 cycles - The Free from Affliction Heaven: 1,000 cycles - The Free from Heat Heaven: 2,000 cycles - The Excellent Manifestation Heaven: 4,000 cycles - The Excellent Vision Heaven: 8,000 cycles - The Ultimate Form Heaven: 16,000 cycles - The Great Sovereign Heaven: 32,000 cycles of ten fire disasters each Next, the Formless Realm: - The Sphere of Infinite Space: 20,000 cycles - The Sphere of Infinite Consciousness: 40,000 cycles - The Sphere of Nothingness: 60,000 cycles - The Peak of Existence: 80,000 cycles
言方一水災劫謂極光淨天者。壽量即第二禪中第三天也。問何緣一七火逢一水災。答隨順極光淨天壽命八大劫。向前早已七遍火災壞初禪了。次合是八度火災壞初禪。初禪火災不起。方有水災。壞第二禪。第二禪極光淨天壽命。一个水災劫。并七个火災劫。問何故第二禪三天之中。第一小光天壽命二个火災劫。第三極光天壽命一个水災劫。中間一禪何故不說。答此間不合是說處也。若說諸天壽命。不妨總說也。今此間憑人明劫。所以二禪天初出火災。故須偏說第三天。欲出水災。故須偏說。
> A single Water Kalpa is what the Extremely Radiant Pure Heaven refers to. Its lifespan corresponds to the third heaven within the Second Dhyana. Question: Why does one Water disaster follow seven Fire disasters? Answer: It follows the lifespan of the Extremely Radiant Pure Heaven, which lasts for eight great kalpas. Before that, seven Fire disasters had already destroyed the First Dhyana. Then, on the eighth occasion, when it would have been time for another Fire disaster to destroy the First Dhyana, the Fire disaster did not occur. Instead, a Water disaster arose, destroying the Second Dhyana. Thus, for the lifespan of the Extremely Radiant Pure Heaven in the Second Dhyana, there is one Water Kalpa and seven Fire Kalpas. Question: Why is it that among the three heavens of the Second Dhyana—the first, Small Radiant Heaven, has a lifespan of two Fire Kalpas, while the third, the Extremely Radiant Pure Heaven, has a lifespan of one Water Kalpa—the middle heaven is not mentioned? Answer: This is not the proper place to discuss that. If one were to explain the lifespans of all heavens, it would be appropriate to speak of them all together. However, here we rely on what is necessary to clarify the kalpas. Thus, when a Fire disaster first arises in the Second Dhyana, it is necessary to speak specifically of the third heaven. Similarly, when a Water disaster is about to occur, it must be addressed specifically.
言或八七火一七等者。謂遍淨天壽量。七度火災。壞初禪了。方遇一个水災壞。第二禪七七四十九个火災。壞初禪了。遇一七个水災壞。壞二禪了。特地更有七个火災。壞初禪了。即合有第八度水災壞。二禪第八水災不來。直有風災起來壞。至第三禪。此乃八七五十六个火災。七个水災。一个風災。是第三禪中第三天。謂遍淨天壽命一个風災劫也。問何故水災風災。皆取二禪三禪中第三天。不取下三天。答第二禪中第三天水災滿故。第三禪中第三天風災滿故。所以偏說也。問何緣八七火一七水一風災。答隨順遍淨天中壽命六十四劫。為一生。即是八七五十六个火災。一个風災故。第六十四災。即是風災也。且水災壞世界時。於第二禪。有俱生無雲而雨。為緣引生欲界水災。此雨下時。滴如車軸。遍於世界。一時等注。初沒四洲。次沒七金山。次沒須彌山四天王宮忉利天。次沒夜摩天諸天。次沒初禪。後沒二禪。其造毒浸壞世界時。如水消鹽。壞二禪已。其水漸下。浸壞初禪。水又漸下浸壞欲界。乃至漸下。浸壞風輪。水災勢盡。世界磨滅。第三禪風災將壞世界。其風猛利。猶如刀釰。所吹著物皆作微塵。然風吹諸天宮殿。互相傾䨱。如二大士拍二銅銨。先壞三禪。次壞下二禪。即壞欲界空居乃至風輪壞已。世界磨滅。問如何三災。各壞初二三禪。答初禪有情過患有覺觀。外有火災。二禪內有喜故。外有水災。三禪內有喘息。外風災。問三災起時。無有情。誰招此灾。答傍變也。三災現時。雖無生變。傍變三千界。同地有情增上業力。變此界災。以業同故。小乘唯說業招。不說傍變也。問大乘自他界同地有情。與自界壞業。何不自變自界災起。要變他界耶。答自界有情與自界災。法爾不俱。是故變他界也。問三災本何從何生。答三災從有情藏識中俱生名言種子親生。與前劫緣雖親疎異。然依有情。亦是他界業種。親不相離故。問七火後經多少時。即到水災。答第七遍火災壞已即空。空已即成。成已即住。住劫便是水災。壞二禪時。經八七度火。壞初禪。即是七度水。壞二禪。第七遍水壞二禪。乃至初禪已下總盡。盡已又空。空已成。成已住。劫滿已。便是風災壞三禪。壞三禪時。至下總盡也。
> A "seven-eight-seven fire, one-seven water, one-seven wind" means this: The lifespan of the gods in the Heaven of Pervasive Purity lasts through seven fires that destroy the First Dhyana, followed by one flood that destroys the Second Dhyana. In detail: after forty-nine fires (seven times seven) have destroyed the First Dhyana, there is a set of seven floods that destroy the Second Dhyana. Then, there are another seven fires to destroy the First Dhyana again, which should be followed by an eighth flood—but that eighth flood never comes. Instead, a wind arises and destroys up to the Third Dhyana. So in total: fifty-six fires (eight times seven), seven floods, and one wind. The heaven called Pervasive Purity is the third heaven of the Third Dhyana, and its lifespan equals one wind-cycle of destruction. \*\*Question\*\*: Why do the flood and wind only affect the topmost heaven of their respective levels, not the lower heavens? \*\*Answer\*\*: Because in the Second Dhyana, the flood reaches its fullest extent at the third heaven; in the Third Dhyana, the wind reaches its fullest extent at the third heaven. That is why these are singled out. \*\*Question\*\*: Why does this pattern of fires, floods, and wind hold? \*\*Answer\*\*: It corresponds to the lifespan of the Heaven of Pervasive Purity, which is sixty-four kalpas. That amounts to fifty-six fire-kalpas, seven water-kalpas, and one wind-kalpa. The sixty-fourth kalpa is the wind-kalpa. When the flood destroys the world, it begins in the Second Dhyana. A rain falls from a cloud formed by the collective karma of beings in that realm, even though those beings have no physical form there. This rain, with drops as thick as a chariot axle, pours everywhere across the world at once. First it submerges the Four Continents, then the Seven Golden Mountains, then Mount Sumeru, the palaces of the Four Heavenly Kings, and the Heaven of the Thirty-Three. Next it submerges the Heaven without Combat, then the other heavens of the Desire Realm, then the First Dhyana, and finally the Second Dhyana. The water soaks and dissolves the world like salt melting in water. After destroying the Second Dhyana, the water gradually flows down, destroying the First Dhyana, then the Desire Realm, and eventually the wind-wheel at the base of the world. When the water's power is exhausted, the world is annihilated. When the wind destroys the world (for the Third Dhyana), it is sharp and violent like a blade. Whatever it touches turns to dust. The wind hurls the heavenly palaces against each other until they shatter, like two strong persons clashing bronze cymbals together. It first destroys the Third Dhyana, then the Second Dhyana beneath it, then the heavens of the Desire Realm, and finally the wind-wheel, until the entire world is wiped out. \*\*Question\*\*: Why does each calamity destroy only a specific level of Dhyana? \*\*Answer\*\*: Beings in the First Dhyana have the affliction of conceptual thought and examination, so externally they meet with fire. Beings in the Second Dhyana have joy, so externally they meet with flood. Beings in the Third Dhyana have breath, so externally they meet with wind. \*\*Question\*\*: When these calamities arise, there are no sentient beings present. Who creates them? \*\*Answer\*\*: They arise through indirect transformation. When the calamities manifest, even though there are no beings physically present, the collective karmic force of beings in the same realm within the trichiliocosm transforms and brings about the disaster. Because the karma is shared, the effect appears. The Hinayana view holds that only karma creates the calamities, not this concept of indirect transformation. \*\*Question\*\*: In the Mahayana view, why do beings in other realms create the calamity for this realm, rather than beings of this realm creating it for themselves? \*\*Answer\*\*: Because it is a natural law that beings of a realm cannot directly create their own destruction. Therefore, the calamity is formed by the influence of beings in other realms with the same level of karma. \*\*Question\*\*: What is the ultimate origin of the three calamities? \*\*Answer\*\*: They arise from the latent seeds of concepts (language seeds) that are born together with the consciousness of sentient beings (the Alaya consciousness). Although these seeds have differing relationships to the conditions of previous kalpas, they still depend on beings. Since the karmic seeds of other realms are inherently connected, they cannot be separated. \*\*Question\*\*: How much time passes after the seventh fire before the flood arrives? \*\*Answer\*\*: After the seventh fire has destroyed the First Dhyana, there is an empty period. Then the world forms again, and enters a stable period. That stable period \*is\* the flood that will destroy the Second Dhyana. More precisely, after fifty-six fires have destroyed the First Dhyana, there are seven floods that destroy the Second Dhyana. When the seventh flood has destroyed the Second Dhyana and all below it, there is again an empty period, followed by formation and stability. When that stable period ends, the wind destroys the Third Dhyana. When the wind destroys the Third Dhyana, everything below it is also completely gone.
言數此至不可數者。問火水風。數何劫為僧祇劫。答風災。但是累前遍淨天壽量之劫。以成無數。即是數風災劫也。便異小乘。但累火災劫也。糅云。小乘數火災劫。從一至百。乃至第五十二。名阿僧祇。如是三度數。至不可數。名三大阿僧祇也。
> The counting goes from numbers up to what cannot be counted. One might ask: counting by fire, water, and wind, what number of kalpas makes a \*asamkhyeya kalpa\*? The answer: Wind disasters. But it is the accumulation of kalpas equal to the lifespan of the Subhakrtsna Heaven that makes the count incalculable—this is exactly the counting of \*wind\*-disaster kalpas. This differs from the Lesser Vehicle, which simply accumulates \*fire\*-disaster kalpas. As the commentary says: The Lesser Vehicle counts \*fire\*-disaster kalpas, starting from one up to a hundred, and continuing to the fifty-second, which is called an \*asamkhyeya\*. Counting in this way three times, up to what cannot be counted, is called the three great \*asamkhyeya\* kalpas.
言凡經此三大阿僧祇者。問從初修行。至佛果。經多少劫成佛。答疏云。凡經此三等。大乘云。及疏意欲顯菩提難得故。取風災劫。為數也。故知無因外道。空見論師。煑粥頭陀。遶市打鈸桄銅瓦之徒。喫著衣。返搭袈裟。手擎鐵。自稱即心是佛。不要修行。貪嗔滿懷。豈能慈念正面。經論盡不可尋。縱有講人。常求過失。務令停罷。不欲流行。痛哉此時。法當滅沒。強為傳受。忍苦宣揚。心思不輕。任他毀罵。莫學如是逐時過也。
> "Speaking of passing through three great asamkhyeya kalpas: One asks, from the initial practice to attaining Buddhahood, how many kalpas does it take to become a Buddha? The commentary states, 'Passing through these three stages.' The Mahayana sutras and the commentary intend to show that enlightenment is difficult to attain. Therefore, they use kalpas measured by wind-and-fire disasters as the standard. Thus we know: Those who follow the doctrine of no-cause, the empty-view sophists, the ascetics who cook porridge, those who wander the markets beating gongs and carrying copper pots and tiles—these people eat and dress, they wear their robes backward, they hold iron staffs in hand, and claim that their very mind is Buddha, that no practice is needed. Yet their hearts are full of greed and anger—how could they possibly cultivate compassion and right mindfulness? They study none of the sutras and treatises. Even when there are teachers who give lectures, they constantly seek faults in them, striving to shut them down so the Dharma does not spread. A painful time this is! The Dharma is about to disappear. Yet I strive to transmit it, to endure hardship in spreading it. My mind is not a mere lightweight; I let others slander me. Do not follow such people as these, who merely go along with the times."
言並賢劫等者。賀云。此無數量。但一千佛出盡。即是劫終。合有十類。以賢劫無別數故。疏言九前名莊嚴劫。現在名賢劫。未來名星宿劫。十類者。一名日月歲數。二增減。三二十劫。四四十劫。五六十劫。六八十劫。謂火災劫。答世界初成之時。光音天子從天降下。至此世界。見此世界有一千朵蓮華。出應向後有一千賢人出現。色界諸天與立名。名賢劫也。有大賢劫小賢劫。路府云。初大賢劫有千佛出。今當第九減。減滿。劫增。增至八萬歲。從八萬歲劫減。最初減時。有彌勒佛出世。從第十減。至第十五減。賢劫千佛中九百九十四佛一時出世。從十六減已去。直至壞時。並無佛出世也。後有小賢劫。出千佛之中。樓至如來出世也上明差別也。
> Regarding the saying "the Bhadrakalpa and others," Master He explains: "Number" has no fixed quantity. It simply means that after the one thousand Buddhas have appeared, the kalpa ends. There are a total of ten categories, because the Bhadrakalpa has no separate number. The commentary says: The nine previous ones are called the Adornment Kalpa, the present is called the Bhadrakalpa, and the future is called the Starry Constellations Kalpa. The ten categories are: (1) The kalpa of years, months, and days; (2) The kalpa of increase and decrease; (3) Twenty kalpas; (4) Forty kalpas; (5) Sixty kalpas; (6) Eighty kalpas, which is called the kalpa of destruction by fire. \*\*Answer:\*\* At the beginning of the world's formation, the gods of the Radiant Light Heaven descended to this world. Seeing a thousand lotus flowers here, they realized that a thousand sages would appear in the future. The gods of the Form Realm named this the Bhadrakalpa. There is a "Great Bhadrakalpa" and a "Small Bhadrakalpa." Master Lu's Commentary says: In the Great Bhadrakalpa, a thousand Buddhas appear. Now we are in the ninth decrease period. When the decrease period ends, the kalpa increases. It increases until human lifespan reaches 80,000 years, and then decreases again. At the first stage of the decrease, Maitreya Buddha will appear. From the tenth decrease to the fifteenth decrease, 994 Buddhas of the thousand appear all at once. From the sixteenth decrease onward, until the world's destruction, no Buddhas will appear. Later, in the Small Bhadrakalpa, among the thousand Buddhas, the Tathagata Pure Sound will appear. The above clarifies the distinctions.
言古攝論文等者。即梁攝也。攝論十云。方便地中。有三阿僧祇。一謂信心阿僧祇。二精進心阿僧祇。三趣向心阿僧祇。一心口立誓。信如來正說。名信。二信根轉堅。決定知果必得。心已明了。厭苦精進。名心。三菩提趣向為勝。於真觀求得之心。生趣相續。無厭捨故。名趣向心。各為一劫。亦不配位。
> The text mentioning the "Ancient Compendium of Treatises" refers to the Liang dynasty's \*Compendium of Mahayana\*. According to the tenth chapter of this compendium, within the stage of skillful means, there are three incalculable eons: the first is the eon of the Faithful Mind, the second is the eon of the Diligent Mind, and the third is the eon of the Aspiring Mind. With a mindful heart and verbal vow, one who trusts the Buddha's true teachings is called Faithful. When the root of faith becomes stable, with certainty that the result of awakening will be attained, the mind becomes clear. This awakening involves weariness of suffering and diligent effort. This is called Diligent. As one's aspiration toward enlightenment becomes supreme, the mind continuously seeks the true insight in a sustained way, without any fatigue or abandonment. This is called Aspiring Mind. Each of these is considered one eon, but they are not assigned to a specific stage or level of practice.
言十地各分等者。謂入心住心出心。謂除彼煩惱障。入初地。謂除內煩惱障。住初地。謂除心煩惱障。出初地。如次十地亦爾。十地計三十阿僧祇。帖地前三劫。成三十三也。前三心名大劫。七地已前二十一念心名小劫。八九十地九心名中劫。此細碎名小。如一尺物分三段。或二十一段。或為九段。即以三段為大劫。如地前。二十一段為小劫。如七地。九段為中劫。如八九十劫。
> The ten grounds are each divided into three stages: the entering mind, the abiding mind, and the exiting mind. By removing the affliction of obstacles, one enters the first ground; by removing the inner affliction of obstacles, one abides in the first ground; and by removing the mental affliction of obstacles, one exits the first ground. The same applies to the remaining nine grounds. The ten grounds total thirty eons. Adding the three eons prior to the grounds, this becomes thirty-three eons. The three prior minds are called great eons. The twenty-one minds before the seventh ground are called small eons. The nine minds of the eighth, ninth, and tenth grounds are called medium eons. These are like finely dividing a single object: for example, a one-foot object may be divided into three sections, or twenty-one sections, or nine sections. The three sections correspond to the great eon, as in the period before the grounds; the twenty-one sections correspond to the small eon, as in the first seven grounds; and the nine sections correspond to the medium eon, as in the eighth, ninth, and tenth grounds.
言雖有此等者。會釋經意也。問經云無量無邊不可思議阿僧祇劫。未審十種劫中是何劫耶。答疏云雖有此等。劫量不同。今依本論等。今依無量無邊不可思議阿僧祇年。非餘大劫。本論法華一會說五般劫。疏主取意。釋亦不定。論中雖說有五種。不言此經上下之劫皆依五般。若說如三周授記作佛。佛即不得依日月時年劫量也。如此間文及下諸菩薩共相問信。如是時間。經五十小劫等。如是等受用日月年歲等劫即得。疏主亦不定判。依五種說。
> Although such expressions appear in the text, they serve to explain the meaning of the sutra. Someone asks: "The sutra speaks of 'limitless, boundless, inconceivable, and countless eons.' Which of the ten kinds of eons does this refer to?" The answer is: The commentary says: "Although these words are used, the measurements of eons vary. Now, following the basic treatise and so on, we take it as meaning limitless, boundless, inconceivable, and countless years—not other types of great eons." The basic treatise, the Lotus Sutra, mentions five kinds of eons in a single assembly. The commentator's interpretation is not fixed. Although the treatise lists five kinds, it does not say that all eons in this sutra are to be understood according to these five. For instance, when it comes to the prophecy of enlightenment for the three groups, the Buddha should not be taken to mean eons measured in days, months, or years. However, passages like this one and later ones where the Bodhisattvas ask about the duration 'fifty small eons'—such references to eons measured by days, months, and years are acceptable. The commentator does not make a definitive judgment, but explains according to the five kinds.
言欲顯諸佛等者。問既言疏家取日月時年。何名無數大劫時出耶。答既言無數阿僧祇年。積之還成大劫。問文殊菩薩但說過去燈明即得。何用說爾許多劫耶。答疏主言欲顯諸佛等。
> QUESTION: You say the commentary uses the examples of days, months, and years. Then how can it also say "countless eons"? ANSWER: Even if we say "countless eons," when we accumulate them, they still form great eons. QUESTION: Manjushri Bodhisattva could have simply mentioned the past Buddha Dīpaṃkara. Why did he talk about so many eons? ANSWER: The commentary master said it is to show that all Buddhas are equal.
言此讚名號希等者。問文殊既言見久遠。未審所見是何姓名耶。答經云。爾時有佛號日月燈明等。大論云。一切如來功德互等。唯除四法。一者壽量。二者名號。三者族時也。有佛號日月燈明。別名也。如來已下通名也。無量無邊劫時。早希又有佛名字。亦希一名日。二名月。三名燈。此三字皆能導明破暗故。名字亦希也。問名號何別。答若約俗書。名依體立。字號依德立。小年名春。春社奴依體立。長大了。解文名文幹。解武名武俊。謨云。如言火喚著火體也。如言𤏙為自性。表德用也。今向佛身上說。一切皆依德立。名號不別也。
> Praises for this name and title are extremely rare. Question: The text says Manjushri spoke of seeing events from the distant past. We are not sure—what was the name of the Buddha he saw? Answer: The sutra says, "At that time there was a Buddha named Sun-Moon-Lamp Bright, etc." The Great Treatise says, "All Tathagatas' merits are equal, except for four things: lifespan, name, clan, and time." There was a Buddha named Sun-Moon-Lamp Bright—this is a specific name. "Tathagata" and the following titles are universal names. For countless eons, it was rare to encounter a Buddha with such a name. Additionally, the name itself was rare: first "Sun," second "Moon," third "Lamp." These three characters all symbolize the ability to guide and illuminate, dispelling darkness, so the name was also rare. Question: What is the difference between "name" and "title"? Answer: According to worldly texts, a name is established based on identity, while a title is established based on virtue. In childhood, one might be named "Spring," or younger sibling "Spring Servant," based on identity. As they grow up, if they understand literature, they might be called "Literary Trunk"; if they understand martial arts, "Martial Excellence." An explanation says: For example, the word "fire" refers to the substance of fire itself. The word "blaze" refers to its nature, expressing its function. Now, when applied to the Buddha, everything is established based on virtue, so name and title are not truly distinct.
言日月燈明是等者。如國王天子主聖主主上等。是通名。若言聖敬父思知武先孝等。即是別名也。問二萬个佛名日月燈明。亦別名。餘佛不名日月燈明也。問何名名號希。答空有日無月無燈不名希。今日月燈三義具足。故名號希也。
> The term "Sun-Moon-Lamp Brightness" is like the titles "king," "heavenly son," "holy lord," or "supreme lord"—these are general names. However, names like "Holy-Respected Father," "Thoughtful-Knower," "Martial-Foremost," or "Filial-Predecessor" are specific, individual names. Question: The twenty thousand buddhas all have the name "Sun-Moon-Lamp Brightness"—isn't that also a specific name? Answer: True. Other buddhas were not named "Sun-Moon-Lamp Brightness." Question: Why is this name considered rare? Answer: Emptiness alone has the sun; without the moon or a lamp, it would not be called rare. But here, "sun," "moon," and "lamp" are all three complete together. Therefore, this name is rare.
言日有二能等者。注法華經云。一導明。眼唯能見物。黑地不見物。事須得日光引導。故云導明。佛智亦如能引眾生無漏聖智。二者成就世間萬物。日光著開華結果。各各不同。佛智亦爾。說三乘五乘教法。令眾生得一切種智也。又說日喻大乘。照四天下。教最廣故。月況緣覺。入夜方明。如獨覺樂寂故。燈喻聲聞。悟理淺故。所照不廣。表說三乘法故。問諸佛亦說三乘。如何不名日月等。答但表詮。非遮詮也。
> The text speaks of the sun having two functions, among others. A commentary on the Lotus Sutra explains: First, it provides guidance and illumination. The eye can only see objects, but in darkness, it cannot see anything. It must rely on sunlight to see, hence the term "guiding light." The Buddha’s wisdom is likewise able to guide sentient beings toward the stainless holy wisdom of liberation. Second, it nurtures all things in the world. Sunlight causes flowers to bloom and fruits to ripen, each in its own distinct way. Similarly, the Buddha’s wisdom sets forth the teachings of the Three Vehicles and the Five Vehicles, enabling beings to attain all-knowing wisdom. It is also said that the sun represents the Great Vehicle (Mahayana), shining upon the entire world, because its teachings are the most far-reaching. The moon symbolizes the Solitary Realizer (Pratyekabuddha), becoming bright only at night, just as a solitary seeker delights in stillness. The lamp represents the Disciple (Shravaka), because their understanding of truth is shallow and the light they radiate is limited. These metaphors illustrate the teachings of the Three Vehicles. Question: Since all Buddhas also teach the Three Vehicles, why are they not compared to the sun, moon, and so on? Answer: These metaphors merely express the teachings positively; they do not negate them through exclusion.
言月有二能等者。一除熱。二清涼。世間萬物。若無月照矚。而無清涼。佛智亦爾。能除眾生生死之熱惱。得涅槃之清涼也。
言燈有二能等者。一能破暗。二傳照。一盞明燈照。盡堂千重黑暗並消亡。佛智亦爾。斷煩惱之昏衢。破生死之夜暗。二能傳照。即是一燈燃百千燈。
> A lamp has two equal abilities: First, it dispels darkness. Second, it passes its light on. When one bright lamp shines, the countless layers of darkness filling the entire hall all vanish. The Buddha’s wisdom works the same way—it cuts through the murky paths of affliction and breaks the deep darkness of birth and death. Its second ability is to pass its light on, just as one lamp kindles a hundred thousand lamps.
言如來者初總等者。瑜伽論云。說功德平等。故十號佛佛皆同也。如來者總敘。下九號之總敘下。如來二字是總。餘九號是別。問何名總。答但言如來。攝得三身。攝得餘九號也。且如如來應供。如來正遍知。如來明行足等。一如來名。遍餘九號。故言總敘。若餘九號中隨舉一號。即失餘八號也。如言阿羅漢是總攝得十五應義。問如言佛世尊總得多義。何唯如來。答二說。一如來名遍。餘九號名總也。二是十號最初。故名總也。如序分成就。是最初故。獨得名序也。大論云。如來總序也。出曜經四義解如來。一者。依過去佛來。過去諸佛皆勤修苦行中來。故名如來。今釋迦如來如彼過去諸佛。還從三大阿僧祇劫。勤苦行中來。故名如來。二者。從二利中來。故名如來。經云。或施國城妻子頭目髓腦。能自拔濟。從中來故。名如來。三者。從法性中來。經云。復從法性。成就世間義故。故名如來。四者。如諸世尊。依德而來。經云。如過去諸佛。具足十力四無所畏十八不共殊勝之法。慈悲廣度一切。不離如性。我今亦爾。故名如來上依論。
> Regarding the title "Thus-Come One" (如来), it serves as a general introduction to the other nine titles. The Yogācāra-bhūmi-śāstra says: "The teachings on the equality of merits—thus, these ten titles are common to all Buddhas." "Thus-Come One" is the comprehensive title, while the remaining nine are specific. Why is it called "general"? Because the phrase "Thus-Come One" encompasses the Three Bodies (trikāya) and includes all the other nine titles. For example: "Thus-Come One, Worthy of Offerings," "Thus-Come One, Perfectly Enlightened," "Thus-Come One, Perfect in Clear Conduct and Practice"—the single name "Thus-Come One" covers all the other nine. The other nine, individually, do not encompass one another. For instance, "Worthy One" (Arhat) includes fifteen aspects of meaning. One might ask: "The title 'Buddha, World-Honored One' also contains many meanings—why is 'Thus-Come One' considered the general title?" There are two explanations: 1) The name "Thus-Come One" pervades the other nine titles, so it is general. 2) It is the first of the ten titles, thus it is called general—just as the introductory section in a sutra is called "the introduction" because it comes first. The Mahāprajñāpāramitā-śāstra says: "'Thus-Come One' is the general introduction." The \*Sūtra of the Emergence of the Sun\* explains "Thus-Come One" through four meanings: 1) \*\*Coming in accordance with past Buddhas\*\*: All past Buddhas came through diligent practice and austerities. Thus, Śākyamuni, like them, also came through the three incalculable eons of diligent effort and hardship. Hence, he is called "Thus-Come One." 2) \*\*Coming from benefiting self and others\*\*: The sutra says: "Whether giving away cities, kingdoms, wives, children, head, eyes, marrow, or brain—being able to rescue oneself and others—from this practice he comes." Hence, he is called "Thus-Come One." 3) \*\*Coming from the Dharma-nature\*\*: The sutra says: "Moreover, from the Dharma-nature, he accomplishes the meaning of worldly benefit." Hence, he is called "Thus-Come One." 4) \*\*Coming in accordance with the virtues of all World-Honored Ones\*\*: The sutra says: "Just as past Buddhas were fully endowed with the Ten Powers, the Four Fearlessnesses, the Eighteen Unshared Qualities, and compassionately saved all beings without departing from the nature of Thusness—so too am I now." Hence, he is called "Thus-Come One." Based on the above commentaries
言涅槃經云如過去等者。以四種法。立如來名。一依教。經云。如過去諸佛。如者順也。順過去佛所說。如者似過去佛所說經法。即十二部經法。即十二部經教也。二云。波羅蜜行也。修六度等。布施持戒忍辱等行也。十一空者。理也。一內空。觀內五根而無我。二外空。觀外五塵。三內外空者。非內五根攝故。名外。非外五塵攝故。名內。即內身快塵也。四有為空。依他起性。五無為空。圓成實性。六。無始空。無前際故。七性空。一切法無自性。即三科法。八無所有空。遍計性。九第一義空。即涅槃也。十空空。山河大地是所空。今能取亦空。故云空空。十一大空。謂一切法如幻如化。法界法性。合名大空。問十一空。有何差別。答前九所觀境。第十能觀智亦空。故云空空。就九中。初七生空。後一法空。七中初六觀現法空。後一無所空。來至涅槃者。果依涅槃報身。
> The Nirvana Sutra explains that there are four aspects that define the title "Thus Come One" (Tathagata), referencing the past. The first is following the teachings: the Sutra says, "As the past Buddhas." Here, "Thus" means to follow, and it refers to following what the past Buddhas taught. "Come" means similar to the scriptures spoken by the past Buddhas—specifically, the twelve divisions of the Buddhist canon. The second aspect is the practice of Paramitas—cultivating the Six Perfections, such as generosity, ethical discipline, patience, and so on. The third aspect is the Principle of the Eleven Emptinesses: 1. \*\*Inner Emptiness\*\*: Observing the five sense faculties within oneself and realizing there is no self. 2. \*\*Outer Emptiness\*\*: Observing the five sense objects outside oneself. 3. \*\*Inner-Outer Emptiness\*\*: What is not encompassed by the inner five faculties is called outer; what is not encompassed by the outer five objects is called inner. This refers to the subtle objects of the senses within the body. 4. \*\*Emptiness of Conditioned Phenomena\*\*: This pertains to the nature of dependent origination. 5. \*\*Emptiness of Unconditioned Phenomena\*\*: This pertains to the nature of ultimate reality. 6. \*\*Emptiness of Beginningless Time\*\*: Because there is no prior beginning. 7. \*\*Emptiness of Nature\*\*: All phenomena lack intrinsic nature—this corresponds to the three categories of existence. 8. \*\*Emptiness of Non-Existence\*\*: This pertains to the imagined nature. 9. \*\*Emptiness of Ultimate Meaning\*\*: This is Nirvana itself. 10. \*\*Emptiness of Emptiness\*\*: Mountains, rivers, and the earth are what is emptied. Now, even the subject that realizes emptiness is also empty—hence, "emptiness of emptiness." 11. \*\*Great Emptiness\*\*: All phenomena are like illusions and transformations. The realm of reality and the nature of phenomena together are called Great Emptiness. \*\*Question\*\*: What distinguishes the Eleven Emptinesses from one another? \*\*Answer\*\*: The first nine concern the objects of contemplation. The tenth reveals that even the wisdom which contemplates is also empty—hence, "emptiness of emptiness." Within the first nine, the initial seven pertain to the emptiness of the person, and the last one to the emptiness of phenomena. Among those seven, the first six concern the emptiness of present phenomena, while the last is the emptiness where there is nothing left to empty. Attaining Nirvana is the result. According to the reward body of Nirvana
言般若云如來等者。解法身如來也。如來者。無所從來。亦無所去。故名如來。來者無所從來。表不從未來來。去者無所去。表不從過去去。不來不去。即法身佛也。
> The passage on "Thus Come One" as mentioned in the Prajna teachings refers to the Dharmakaya, or the true body of the Buddha. The term "Thus Come One" means that the Buddha does not come from anywhere and does not go anywhere. "Come" means not coming from anywhere, indicating he does not come from the future. "Go" means not going anywhere, indicating he does not go to the past. Not coming and not going—this is the nature of the Dharmakaya, the Buddha's fundamental essence.
言成實法論云乘等者。乘如實者。不是真如。名如實。自是乘真實之道。來成正覺。故名如來上論文。
> The \*Satyasiddhi Shastra\* says: "One who rides the vehicle" means the following. The one who rides in accordance with reality does so not through ultimate reality itself, but by taking the true path. They come to attain perfect enlightenment. Therefore, they are called the Thus-Come One. From the above treatise
言義雖略明者。疏主敘他小乘義來。非此大乘宗義。非此正要。故言略明也。成實論師。本是數論外道弟子。經部宗中出家。所說義分同大乘。然成實論中說有三身。一者。戒定慧解脫解脫知見五分法。為法身。二者。從悉達太子身上。成丈六金身。從因修得。故名報身上小乘義。若依大乘義。悉達太子身上成佛之身。是化身也。疏主云。義雖略明。依成實論解也。
> Though the explanation is given in brief, the commentator is presenting the view of the Lesser Vehicle. This does not represent the core doctrine of the Greater Vehicle, nor is it the essential teaching here. That is why it is described as merely a brief clarification. The scholar of the \*Satyasiddhi Śāstra\* was originally a disciple of the Sāṃkhya school—a non-Buddhist tradition—and later became ordained within the Sautrāntika school. The teachings he set forth are partially aligned with the Greater Vehicle. However, in the \*Satyasiddhi Śāstra\*, it describes three bodies: First, the fivefold dharma-body of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Second, from the body of Prince Siddhārtha, a golden body sixteen feet tall was formed. Because it was achieved through practice over many lifetimes, this is called the reward-bodyThis belongs to the Lesser Vehicle interpretation.. According to the Greater Vehicle, the body of Prince Siddhārtha that became a buddha is actually a transformation-body. The commentator says: Although the meaning is explained in brief, it is based on the interpretation of the \*Satyasiddhi Śāstra\*.
非此宗義者。非大乘中瑜伽宗義。故不取也。問既不取。何用引來。答欲明如來之身數足指。借他小乘中乘如實道來。成正覺義。名目來。化身義解也。賀云。一切諸佛如來有三種同四種異。三同者。一資粮同。二功德同。三三身同。四異者。一身形異。釋迦丈六。彌勒千丈。二名字異。釋迦彌勒名字各別。三族姓異。剎帝利。婆羅門。四壽量異。釋迦八十。彌勒命長也。
> This is not the meaning upheld by this school. It is also not the Yogacara doctrine within the Mahayana, so it is not adopted. Question: If it is not adopted, why is it mentioned here? Answer: To illustrate the true nature of the Tathagata's physical body and the number of his toes and fingers. By borrowing the true path taught in the Hinayana and Intermediate Vehicle schools, it explains the meaning of attaining perfect enlightenment. This serves as a name for the doctrine of the transformation body. He said: All Tathagatas, or Buddhas, share three similarities and four differences. The three similarities are: 1. Similarity in accumulated merit (the provisions for enlightenment) 2. Similarity in virtues and merits 3. Similarity in possessing the three bodies The four differences are: 1. Difference in bodily form — Shakyamuni was sixteen feet tall, while Maitreya will be a thousand feet tall. 2. Difference in name — Shakyamuni and Maitreya have distinct names. 3. Difference in clan — one is a Kshatriya, the other a Brahmin. 4. Difference in lifespan — Shakyamuni lived for eighty years, while Maitreya will have a very long life.
言論云應正等者。此中若約別章說。即合應供。斷煩惱障。證涅槃正等覺。斷所知障證菩提。今約通義說。煩惱障亦障菩提涅槃。所知障亦障菩提涅槃。所以合一處說也。瑜伽論中。空言應字。無供字。此則攝得唯識論中三義。若兼供字一處。唯攝得三義之中。應受供養之義。失餘二義上論文下解疏。
> Regarding the statement on "Upholding the Correct and Equal," if we explain it according to different categories, the term corresponds to "Worthy of Offerings." By eliminating the afflictions and realizing nirvāṇa, one attains "Correct Enlightenment." By eliminating the obstacles to knowledge and realizing enlightenment itself, one attains "Perfect Awakening." Now, following a general interpretation: afflictions hinder both nirvāṇa and enlightenment, and obstacles to knowledge also hinder both nirvāṇa and enlightenment. Therefore, they are combined into a single explanation. In the \*Yogaśāstra\*, the word "upholding" appears without the word "offerings." This corresponds to the three meanings found in the \*Vijñaptimātratāśāstra\*. If we include the word "offerings" together, it covers only the meaning of "worthy of offerings" among the three, missing the other two meanings. Above is the commentary; below is the explanation of the comment
言成唯識云等者。問應有幾義。答成唯識三義解應。法華論十五義解應。意云。具此三義名。名應也。問應義三乘通稱。今佛既名應。與小乘三種應何別。答雖三乘有三種應。大小乘應別。且二乘三應者。應永斷煩惱障故。二應無分段生故。三應受一三千界人廣大供養故。今佛具應義者。應永斷二障。應無分段變易生死。應受十方三千界妙供養故。二乘現在。不越三千。過未無過八萬。
> The text "Achieving Consciousness-Only" states: "One should ask: how many meanings does 'Response' have?" The answer is: "Achieving Consciousness-Only" explains "Response" through three meanings, while the "Lotus Sutra Treatise" explains it through fifteen. The idea is that only when these three meanings are present can something be called "Response." Question: "The meaning of 'Response' is shared by the Three Vehicles. Now that the Buddha is called 'Response,' how is it different from the three types of 'Response' in the Lesser Vehicle?" Answer: "Although the Three Vehicles each have three types of 'Response,' the 'Response' of the Greater and Lesser Vehicles differ. To explain: The three 'Responses' of the Two Vehicles are: first, response to permanently eliminate afflictive hindrances; second, response to end the suffering of reincarnation within the three realms; and third, response to receive the vast offerings of beings within one thousand-world universe. However, the Buddha's 'Response' means: permanently eliminating both afflictive and cognitive hindrances; ending both cyclic reincarnation and the subtle change of existence; and receiving the subtle offerings of beings throughout countless thousand-world universes in all directions. Moreover, the Two Vehicles' present existence does not extend beyond one thousand worlds, and their past and future lives do not exceed eighty thousand great eons."
言瑜伽及此經等者。此經何處是應永害煩惱賊處。答此經中諸漏已盡。解阿羅漢。即是永斷煩惱賊也。即是此經同瑜伽論也上解應字了。
> It is asked: Regarding the Yoga and this sutra—where in this sutra is the place where the thief of afflictions should be permanently destroyed? It is answered: In this sutra, where it is said that all outflows have ceased, and it explains arhatship—that is exactly the permanent cutting off of the thief of afflictions. This is also where this sutra aligns with the Yoga Treatise. The explanation of the character "should" is completed above.
言故瑜伽云阿等者。料簡所以。攝問云。准瑜伽論云。正等覺亦是共德。何故疏主判正等覺是不共。答二解。一云。疏主錯於論文。二云。共德有二。瑜伽云。阿羅漢是共德者。約三乘人。同斷煩惱障。同證生空理。名共德。又正等覺亦是共德者。得諸佛同斷所知障。同證二空理。名共德。又疏主言阿羅漢是共德。約三乘共也。正等覺是不共者。約不共。二乘人有故。言不共也。非是疏主撿文誤也。
> Therefore, in the Yogācāra tradition, when we speak of "Arhat" and "Perfect Enlightenment," we need to examine their meanings. According to the \*Yogācārabhūmi-śāstra\*, "Perfect Enlightenment" is also considered a shared quality. Why then did the commentator classify "Perfect Enlightenment" as an exclusive quality? There are two explanations. First, some say the commentator misinterpreted the scripture. Second, there are two types of shared qualities. According to the \*Yogācārabhūmi-śāstra\*, "Arhat" is a shared quality because it refers to those who, together with the three vehicles of practitioners, eliminate the afflictive obstacles and realize the truth of selflessness. Therefore, it is called a shared quality. Similarly, "Perfect Enlightenment" is also a shared quality, because all Buddhas together eliminate the obstacles to knowledge and realize the truth of the twofold selflessness. That is why it is also called a shared quality. Furthermore, the commentator stated that "Arhat" is a shared quality because it is shared among the three vehicles. However, he said "Perfect Enlightenment" is exclusive because it is not shared by the two lesser vehicles. This is why he designated it as exclusive. This was not a mistake in the commentator's reading of the scripture.
言舊云正等者。問正等覺與正遍知何別。答疏云正遍知正覺。簡外道邪等覺。簡二乘偏覺。又正覺。簡菩薩未圓之覺也。名一體同也。謨云。遍知即遍知四倒。依何法起。答依二見。常見邊見起。樂淨二倒。依見取上起。我倒依我見上起也。若爾二乘亦遣此四倒。應名正遍知。答二乘於前後際。但知八萬。不名為遍。又云。凡夫但起四倒。二乘但知凡夫四倒。諸佛亦知二乘四倒。故云遍也。糅云。正者。不顛倒義。遍知者。於此四倒。無不遍達。故言正遍知。問何名四倒。答二乘執佛身。為苦無常等。
> The older explanation states that "Right and Universal" is a question. What differences are there between "Right and Universal Awareness" and "Right and Complete Knowledge"? The commentary says: "Right and Complete Knowledge" and "Right Awareness" exclude the incorrect views of non-Buddhists, who hold to a "right awareness" that is distorted. They also exclude the one-sided awareness of the Lesser Vehicle. Furthermore, "Right Awareness" distinguishes the incomplete awareness of bodhisattvas. Their names differ but their essence is the same. Master Mo says: "Complete Knowledge" refers to complete knowledge of the four inversions. On what basis do these inversions arise? The answer: They arise from two views—the view of permanence and the extreme view. The two inversions of pleasure and purity arise from attachment to views. The inversion of self arises from the view of self. If that is the case, then those of the Lesser Vehicle also eliminate these four inversions. Should they be called "Right and Complete Knowers"? The answer: Those of the Lesser Vehicle only know eighty thousand eons of past and future, so they are not called "complete." It is also said: Ordinary beings only give rise to the four inversions. Those of the Lesser Vehicle only know the four inversions of ordinary beings. The Buddhas also know the four inversions of the Lesser Vehicle, so they are called "complete." Master Rou says: "Right" means not being upside down. "Complete Knowledge" means thoroughly understanding these four inversions without exception. Thus it is called "Right and Complete Knowledge." The question: What are the four inversions? The answer: Those of the Lesser Vehicle see the Buddha's body as suffering, impermanent, and so forth.
言明行圓滿等者。此論家名因。若此經中。云明行足。若准涅槃經中解萬善之果。名明足。有二義。一者。脚足之足。即戒慧兩法。是乘。戒慧之足。得菩提故。二者。具足之足。智論及瑜伽論。說名圓滿也。經文直言足。後義為正也。
> "Perfect in knowledge and conduct" refers to the cause named by the treatise masters. In this sutra, it is called "perfected in knowledge and conduct." According to the \*Mahāparinirvāṇa Sūtra\*, the fruit of myriad virtues is called "perfected in knowledge." This has two meanings: First, "foot" as in walking—the two methods of ethical discipline and wisdom are the vehicle; with the feet of ethical discipline and wisdom, one attains enlightenment. Second, "perfection" as in completeness—the \*Great Treatise on Wisdom\* and the \*Yogācārabhūmi\* describe it as "fulfilled." The sutra text directly says "foot," but the second meaning is the correct one.
言明謂三明等者。疏解也。三明。即六通中三通。六通者。神境智通天眼天耳他心宿住漏盡。三明者。一宿住隨念智明。即第五宿住通為性。宿是過去世也。住是過去事也。事者即是菩薩佛。如常不輕菩薩等。是事也。事彼宿世之中名宿也。念緣所變境也。同時無漏智。隨彼緣過去境。名宿住隨念智明。若緣過去境不盡。但得名明。不得圓滿。二生死智明。即第二天眼通為性。如來智緣未來生死。死此生彼。名生死。從境立名。名生死智明。不同外道過未六十劫八十劫。不同二乘過未八萬劫皆有限約也。三漏盡智明。觀現在境。如來無漏智能知自身他身。漏盡不盡。故名圓滿。二乘唯知自身漏盡及不盡。不知他身中漏盡及不盡。不名圓滿也上說名明圓滿下解行圓滿。
> The text explains the "Three Insights" (sanming), which are three of the six supernormal powers (liutong). The six powers are: the power of spiritual mastery, the divine eye, the divine ear, knowledge of others' minds, recollection of past lives, and the extinction of mental outflows. The Three Insights are: 1. \*\*The Insight into Past Lives\*\*: This is based on the power of recalling past lives. "Past" refers to previous lifetimes, and "lives" refers to the events within them. For example, it includes the deeds of bodhisattvas like the Never-Disparaging Bodhisattva. This insight involves a wisdom, free from defilements, that simultaneously recollects and knows the objects of past experiences. If the past is not fully known, it is merely an "insight," not a perfect one. 2. \*\*The Insight into Birth and Death\*\*: This is based on the divine eye. The Tathagata's wisdom knows the future births and deaths of beings—where they are born and where they die. It is named after its object, being called the "insight into birth and death." Unlike non-Buddhists, who may see only 60 or 80 eons, or lesser disciples, who see up to 80,000 eons, the Tathagata's vision has no limits. 3. \*\*The Insight into the Extinction of Outflows\*\*: This perceives the present state. The Tathagata's undefiled wisdom knows whether the outflows are extinguished in himself and in others. Thus it is called "perfect." Lesser disciples only know the state of outflows in themselves, not in others, and so their insight is not complete. The above explains the perfection of insight; the following will explain the perfection of practice.
言行謂遮行遮行等者。疏總標論意。且初疏外敘者。攝云。古來諸德解瑜伽文。將遮行。是六根不起過。又將行行。是三乘不起過。此二行合一處。總名行行。又將四禪定。現法樂住為行。今此疏主解瑜伽論文迴改。又別別將行行。是清淨三業。現行住行。是現法樂住定現行。兩个行一處總名行行。又別將密護根門。名遮行上懸敘。次下依疏總標論意。問前來解如來明圓滿了。未審如來行圓滿否。答如來遮行行行。此二種行皆圓滿也。此兩个行體。即是六根三業。此二行收攝萬行。疏引論云。行謂遮行行行。此釋行字。顯二種行。一遮行。護六根之過非。二者行行。顯三業之清淨。如斯二行。總名行者。問何名遮行。答遮行以慧為體。以止持為用。遮用遮防六根門。不造過失。名遮行。凡夫六根尋常起過。若欲同不起過。事須遮防。加功用行。方能不起過。如來六根任運不起過。如似防護。遮者遮防也上標遮行。
> "Conduct" refers to refraining from transgression, and "refraining" is explained as follows: The commentary summarizes the treatise's intent. First, in the introductory explanation outside the treatise, it is gathered: Various ancient masters interpreted the Yogacara text, taking "refraining" as the absence of transgressions by the six sense faculties, and "practicing conduct" as the absence of transgressions by the three vehicles. These two types of conduct combined are collectively called "practicing conduct." They also took the four meditative absorptions—dwelling in the bliss of the present life—as conduct. Now, this commentator, in explaining and revising the Yogacara treatise, further clarifies: "Practicing conduct" is the purification of the three actions (body, speech, mind). "Dwelling in conduct" is the dwelling in the meditation of bliss in the present life. These two conducts placed together are collectively called "practicing conduct." "Guarding the sense doors tightly" is separately termed "refraining." Above, introductory explanation. Next, following the commentary, the treatise's intent is summarized. The question is: Previously, it was explained that the Tathagata's wisdom is completely perfect—has it been examined whether the Tathagata's conduct is also completely perfect? The answer: The Tathagata's refraining and practicing conduct—both of these types of conduct are perfectly fulfilled. The essence of these two conducts consists of the six sense faculties and the three actions. These two conducts encompass all practices. The commentary quotes the treatise: "Conduct means refraining and practicing conduct." This explains the meaning of "conduct," revealing two types: first, "refraining," guarding against faults of the six sense faculties; second, "practicing conduct," manifesting the purity of the three actions. These two conducts together are called "conduct." Question: What is meant by "refraining"? Answer: Refraining is grounded in wisdom and functions as upholding virtue through restraint. Its purpose is to guard the six sense doors, preventing misdeeds—this is called refraining. Ordinary beings' six sense faculties constantly create faults. If one wishes to prevent these faults, one must apply effort with mindful restraint. Only through diligent practice can faults cease. The Tathagata's six sense faculties spontaneously avoid faults, akin to being guarded. "Refraining" means guarding against transgressions. Above, explaining refraining.
言行行者。標行行也。問住行何故標中不說。答疏主將住行。攝在行行之中。所以標中不說上雙標二行。
> Practice and conduct are both actions. When you ask why the state of abiding isn't mentioned among these actions, the commentator includes "abiding" within the category of "practice," so it's omitted from the listing.
言行行謂清淨三業等者。依標解二行。問何名行行。答疏云。行行謂清淨三業等現行。簡種子。種子無過。非生現行。則有過犯也。身業禮拜。口業念經。意業思惟。不與十惡業道。名清淨三業也。現行正命者。三業是所發現行。思是能發現行。思防彼身語意三業。向上惡色不起。能發所發。俱是現行。故名現行正命。問諸抄云。三業之中身業為正業。語業為正語。意業為正命。如何偏說正命。不說餘二耶。答有三解。一云意業為本。餘二自成。正命為本。引身語生意為本。故偏說之。二云。正命難見。邪命難斷。以無貪癡所發意業為正命。故偏讚之。三云。舉本攝末。故言現行正命也。
> Practice and Conduct means purifying the three actions (body, speech, and mind). According to the explanation of the two kinds of practice, one might ask: What exactly is "practice and conduct"? The commentary answers: Practice and conduct refers to the purification of the three actions in their \*manifest activity\*—this distinguishes it from mere \*seeds\* or potential. Seeds themselves have no faults; it is only when they give rise to manifest activity that transgressions occur. Thus, whether it is bowing (bodily action), reciting sutras (speech), or contemplating (mental action)—as long as these do not fall into the ten unwholesome paths—this is called "purifying the three actions." "Manifest activity and right livelihood": The three actions are the \*manifest activity that is perceived\*, while intention is the \*manifest activity that initiates\*. Intention guards the three actions of body, speech, and mind so that unwholesome qualities do not arise. Both the initiating force and what is initiated are manifest activities. Hence, this is called "manifest activity and right livelihood." One might ask: Various commentaries state that among the three actions, bodily action is "right action," verbal action is "right speech," and mental action is "right livelihood." Why then does this passage focus only on "right livelihood" and not mention the other two? There are three interpretations: 1. Mental action is the root; the other two arise naturally from it. Right livelihood serves as the foundation, leading to body and speech. Intention is the root, so only it is emphasized. 2. Right livelihood is difficult to discern, and wrong livelihood is difficult to cut off. The mental action initiated by non-greed and non-delusion constitutes right livelihood. Therefore, it is especially praised. 3. The text mentions the root to include the branches. Hence, it says "manifest activity and right livelihood."
言又四種增上心法等者。解住行也。四禪定有四。名為四種禪定。是殊勝之法。名增上。心者是定。名為心。四種心法。功德法也。現法者有二說。一現身得。彼現法輕安樂故。簡過去未來定。是現在故。言現。現法即輕安也。繫心內緣。不外流散。名之為住。二所坐定。是現行功德法。名現法樂。即輕安適悅定。與彼諸心心所法。作依止處。名住。此現法樂住。名住行也。
> Now, regarding the four kinds of advanced mental states: this explains the practice of "dwelling in stillness." There are four types of meditative absorption, called the four Dhyanas. These are extraordinary practices, therefore referred to as "advanced." The term "mind" here signifies meditative concentration, so "four kinds of mental states" are the qualities of meditative attainment. "Abiding in present happiness" has two interpretations. First, it is attained in this very life, as it brings a sense of ease and well-being in the present body. This distinguishes it from meditative states of the past or future, as it is happening now. So "present" points to this ease, which is simply a state of comfort. By focusing the mind inward, without scattering outward, this is called "dwelling." Second, the meditative state one has entered is a present-moment experience of inner peace—this is called "present happiness." It is a calm and agreeable stillness that serves as a foundation for consciousness and mental factors. This is what is meant by "dwelling." This experience of abiding in present ease is what is called the practice of dwelling.
言此二是行行攝者。疏主配屬論文。將住行就行行。三業清淨故。此二行總名行行也。清淨三業現行正命是一。四種增上心為二也。
> These two are to be understood within the practice of conduct.\[1\] The commentator associates them with the scriptures: we take the stages of abiding and practice as they relate to conduct. Because the three actions are purified, these two kinds of practice are collectively called "the practice of conduct." Purifying the three actions in the present life—right livelihood—is one. The four enhanced states of mind are the second.
言密護根門等者。疏主配前標中遮行。別開密護根門。名遮行。遮護防也。如來六根任運不起。過如密護者。無有過失。名為密護。攝問云。三業無過失。則言密護六根無過。何言密護。答任運無過。方防護者。故言密護。論意行則有言。疏合為二行。謂遮行行了。
> "What is meant by 'the secret protection of the sense doors'? The commentator pairs this with the earlier term 'guard conduct,' specifically opening the meaning of 'secret protection of the sense doors' as 'guard conduct.' 'Guard conduct' means to protect and prevent. The Tathagata's six senses naturally do not arise, yet protecting them as if secret means that there is no fault or error. This is called 'secret protection.' Someone asks: If the three actions (body, speech, and mind) are without fault, then it is simply the secret protection of the six senses without error. Why call it secret protection? The response: Only when they are naturally faultless can they be called protected. Hence, it is called 'secret protection.' The intent of the Treatise is that action leads to speech; the commentary treats them as two forms of conduct: guard conduct as the action itself."
言此二行及三明等者。結也。即行行遮行也。合戒定為一一行。清淨三業是戒也。四種現法樂住。是定合為行行。并慧密護根門。是遮行故。名此二行并前三明。故言皆圓滿。
> This explains that the two practices and the three kinds of clear understanding form a complete whole. The two practices refer to the practice of cultivation and the practice of restraint. The first practice includes both precepts and meditation as one single path: keeping the body, speech, and mind pure is the precept part, while the four states of peaceful abiding in the present life are the meditation part. Together, these are called the "practice of cultivation." The second practice is restraint, which is about guarding the sense doors with wisdom. This is why the text says that both practices, together with the three kinds of clear understanding, are "fully perfected."
言由此如來顯示等者。重引論文。因果相望解也。論文重解前三業清淨現行正命。是行行。因中防護。果中不假防護。故言三不護也。
> The Buddha explains this further by revisiting the scripture: When examining cause and effect, the text indicates that pure actions, correct livelihood, and proper conduct are forms of practice. In the causal stage, one consciously guards against wrongdoing, while in the resultant stage, such guarding becomes unnecessary. Thus, it is said that these three are self-protected even without deliberate effort.
言無忘失法者。論文重解前密護根門。是遮行。因中不起忘心。果中得無忘失法。故云無忘失也。
> Regarding the principle of non-forgetfulness of speech: The Treatise elaborates on the earlier concept of guarding the sense faculties. This refers to restraint in conduct. By not giving rise to a forgetful mind as a cause, one attains the fruit of freedom from forgetfulness. Therefore, it is called "non-forgetfulness."
言由不造過者。疏主重解論文。諸抄將此一句疏。連向下世間靜慮一處解。便讀疏云。由不造過故。世間靜慮遮自苦行。此解全非也。但是疏主兩遍重成向上兩句也。由不造過故。三業不護。由不造過故。六根無忘失也。若不是此意。如何第三番。疏主自解之中。將不造過一句向。三不護無忘失。顯安著。既不向世間靜慮。顯安置。即是不解世間靜慮。遮自行共行也。
> The statement "because no transgressions are committed" is the main commentator's reaffirmation of the treatise. Various commentaries connect this phrase with the subsequent discussion of "mundane meditative absorption," interpreting the entire passage as: "Because no transgressions are committed, mundane meditative absorption prevents ascetic practices." This interpretation is entirely incorrect. Rather, the main commentator is simply restating the preceding two points twice: "Because no transgressions are committed, the three actions are not guarded." And "Because no transgressions are committed, the six sense faculties are not lost or forgotten." If this were not the intended meaning, why would the main commentator, in the third round of explanation, use the phrase "no transgressions are committed" to clarify the connection between "the three unguarded states" and "the six faculties without loss," showing where they are properly placed? Since the phrase is not applied to "mundane meditative absorption" to indicate its placement, this shows that the commentator did not understand the section on "mundane meditative absorption" or the manner in which it prevents both harmful and beneficial practices.
言世間靜慮遮自苦行者。此論文也。解住行也。問四靜慮如來身上。無漏出世間功德。如何言世間靜慮。答遮世間故。名世間。二依世間故。名世間。遮自苦行。不同外道五熱炙身苦行。求不同凡夫勤苦加功用。求如來常住。此定中受用法樂。不是苦行求得。名遮自苦行。上來是疏主重引論文。解上向前兩行論文。此云三不護。重解遮行行行。即慧行也。此云世間靜慮遮自苦行。重解四種增上心定現行。是住行。疏主前重引論文有二意。一則重前兩行論文。二與第三解為標文。
> It is said: "The worldly meditative absorption that blocks self-mortification." This is a scriptural passage. It explains the practice of abiding and the practice of conduct. Question: The four meditative absorptions are undefiled, supramundane qualities inherent in the Tathagata. How can they be called "worldly meditative absorption"? Answer: There are two reasons. First, because they block the worldly, they are called "worldly." Second, because they rely on the worldly, they are called "worldly." Blocking self-mortification means this practice differs from the externalists' asceticism of torturing the body with five fires. It also differs from ordinary beings who seek the Tathagata's permanence through painful, forceful effort. In this meditative stabilization, one enjoys inner bliss—it is not attained through ascetic practices. Hence it is called "blocking self-mortification." The above passage is the commentator again quoting the scripture to explain the previous two lines of verse. The phrase "Three kinds of non-guarding" re-explains the blocking practice (conduct practice), which is the practice of wisdom. This "worldly meditative absorption that blocks self-mortification" re-explains the manifestation of the four kinds of heightened mental stabilization—this is the abiding practice. The commentator quoted the scripture twice with two intentions: first, to reiterate the two lines of verse previously cited; second, to serve as the topic sentence for the third explanation.
言此中由不造過者。將此一句。解下二句。云由不造過者。三業清淨。便得果中三不護。三業之中。不要防護。任運無過。名三不護也。由不造過者。密護根門。六根不起過。便得果中無忘失也。
> This passage explains that one who does not create faults will, as a result, attain the "Three Unprotected" states. Because of not creating faults, one's three actions—body, speech, and mind—are pure. As a result, in the fruition state, these three actions no longer need guarding or protection. They naturally function without error, which is why they are called the "Three Unprotected." Furthermore, because of not creating faults, one carefully guards the sense doors. The six senses do not give rise to faults. As a result, in the fruition state, there is no forgetfulness or loss.
言世間靜慮者。住行也。此一句。疏主解前之論中世間靜慮遮自苦行解明了。
> The phrase "worldly tranquility" refers to dwelling and practice. This single line is explained by the commentator in the earlier treatise, where "worldly tranquility" excludes self-mortification.
言故言明行等。定是者滿足。滿足即圓滿。明與行皆圓滿也。上來遮行即是慧學。住行即是定學。行行是戒學也解明行足。
> Thus, it is said that "Clear Practice" and other such terms are complete. Complete means perfect. Both clarity and practice are perfect. What was just described—"stopping and practicing"—corresponds to the training in wisdom. "Abiding and practicing" corresponds to the training in concentration. "Engaging in practice" is the training in ethical conduct. Explanation of "Perfected in Clear Practice"
言善逝者。修行人身中。二利功德。名善逝往也。梵云修伽陀。秦云好去。今言善逝。同好去也。逝通二義。從生死修行成佛去。亦名逝。我輩凡夫見菩薩修行成佛。某甲菩薩成佛去也。此生死望果名逝。逝往也。又成佛了。號化身。入生死來。果望生死。亦名逝。某甲佛起化身。生死中去也。故名善逝也上兩勢解善逝事字。論云。善逝者。謂於生死長夜。具一切種。即後得智。自利利他。二功德故。此解從因至果。名善逝也。
> One who is called "Well-Gone" (Sugata) is a practitioner who, within their body, perfects the virtues of benefiting both self and others. They are thus called "Well-Gone" or "Going Well." In Sanskrit, it is \*Sugata\*, which in the Qin language means "Good Going." Today we say "Well-Gone," which means the same as "Good Going." "Gone" has two meanings. First, it refers to going from the cycle of birth and death, through practice and cultivation, to the attainment of Buddhahood. This is also called "Gone." We ordinary beings see a bodhisattva cultivating the path and attaining Buddhahood, and we say, "This bodhisattva has gone to Buddhahood." This refers to journeying from the realm of birth and death toward the goal—this is called "Gone," meaning "going toward." Second, after attaining Buddhahood, one manifests as a Transformation Body (\*Nirmanakaya\*) and enters the realm of birth and death. From the perspective of the goal (Buddhahood), moving toward birth and death is also called "Gone." For example, we say, "This Buddha manifests a Transformation Body and goes into the realm of birth and death." Hence, it is called "Well-Gone."The above two explanations illuminate the meaning of "Well-Gone." The Treatise says: "Well-Gone" refers to being, throughout the long night of birth and death, endowed with every kind of wisdom. This is the wisdom attained after enlightenment (\*posterior wisdom\*), which consists of the two virtues: benefiting oneself and benefiting others. This explanation describes the journey from cause to result—this is what is meant by "Well-Gone."
言逝者往也等者。疏主解。只謂一个字。分為兩勢。若言謂成菩提已。已字屬上句。次將生死長夜。屬下句。此則從果入因。名善逝。此乃成佛了入生死。言謂成菩提作一句。又將已字。屬下句。此乃因向果。名善逝。此乃從生死中成佛也。問善逝與如來何別。答只依此義通兩勢。諸抄云解釋。名名不同。且安國金等云。善事往矣。名善逝。此則從因入果。名善逝。問何名如來。前來成正覺。故名如來。此則從果生名。如來乘如實道。來成正覺也。若准謨路等者。云從果入生死。名善逝。如來報身了却入生死。即同下文云。長者聞已驚入火宅。故名善逝。問何名如來。答從生死入佛果名如來。即同下如來已離三界火宅也。此乃約智名如來。約悲名善逝。問如來果位功德已滿。如何為約智也。答瑜伽云。自他並利。所依止故。善者好也。逝者往也。好往生死。教化眾生。名善逝也。
> As for the term “Well-Gone,” “gone” means “to go,” and “well” means “good.” The commentator explains that this single word can be understood in two ways. If we read it as “having attained Buddhahood,” then “having” belongs to the previous phrase, and we place “the long night of birth and death” in the following phrase. This interpretation traces from the result back to the cause, and is called “Well-Gone.” It means that after becoming a Buddha, one enters into birth and death. If we read “having attained Buddhahood” as one phrase, and place “having” in the following phrase, this interpretation traces from the cause toward the result, and is also called “Well-Gone.” It means that one becomes a Buddha from within birth and death. \*\*Question:\*\* What is the difference between “Well-Gone” and “Thus-Come”? \*\*Answer:\*\* Based on this meaning alone, both interpretations apply. Various commentaries give different explanations. For example, the \*Anguo\* and \*Jin\* texts say: “Doing good deeds and then passing away is called ‘Well-Gone.’” This means moving from cause to result is called “Well-Gone.” \*\*Question:\*\* What then is meant by “Thus-Come”? \*\*Answer:\*\* It means “having previously arrived at perfect enlightenment,” hence “Thus-Come.” This is a name derived from the result. “Thus-Come” means coming to perfect enlightenment by relying on the path of reality. If we follow the interpretation of scholars like \*Molu\*, “Well-Gone” means entering birth and death from the result. The reward body of the Thus-Come One, having realized the result, then enters birth and death. This is like the later passage where “the elder, upon hearing this, was startled and entered the burning house.” Hence it is called “Well-Gone.” \*\*Question:\*\* What then is meant by “Thus-Come”? \*\*Answer:\*\* It means moving from birth and death to the fruit of Buddhahood is called “Thus-Come.” This is like the later passage where “the Thus-Come One has already departed from the burning house of the three realms.” Thus, “Thus-Come” is associated with wisdom, while “Well-Gone” is associated with compassion. \*\*Question:\*\* Since the Thus-Come One’s fruition is already complete in merit, how can it be associated with wisdom? \*\*Answer:\*\* The \*Yogacara\* says: “Because it is the basis for benefiting both self and others.” “Well” means good, and “gone” means to go. To go well into birth and death to teach and transform sentient beings—this is called “Well-Gone.”
言世間解者。世者體是有漏。可毀責故。隱真理故。不堅實故。可破壞。名之為世。墮在世間中。名之為世間。如來能知眾生心行。復解世間成壞等事。名世間解。此倒故應名解世間也。世間有三。一器世間。二有情世間。三法世間。
> "One who is called a 'Knower of the World'—The term 'world' refers to what is conditioned and subject to defilement. It can be criticized, conceals the truth, is impermanent, and can be destroyed. That is why it is called the 'world.' To be immersed in this world is to be a 'worldly being.' The Tathagata (the Buddha) knows the minds and actions of all beings. He also understands the formation and destruction of worlds. Therefore, He is called a 'Knower of the World.' (Yet, because ordinary understanding is reversed, it should be understood as 'understanding the world' instead.) There are three types of worlds: 1. The physical world (container world). 2. The world of sentient beings. 3. The world of phenomena (teachings).
言有情及器二世間等者。疏主引論文。解世間也。
> Regarding the two types of worlds—the world of sentient beings and the material world—the commentator explains this by quoting from the treatises to clarify the meaning of "world."
言依前後際宿住等者。宿住生死智。能知有情世間也。宿智知過去。以生死智知未來。漏盡智知現在。於此三世眾生八萬四千病行差別。賢劫經第六說。如來始從光耀。終至涅槃。總三百五十度。度者頞義。光耀者。菩薩初生。放大光明光耀。一一度皆說六波羅蜜。三六十八。一千八百度。更五十度。五六三十。計三百。添成二千一百。對治多貪多嗔多癡及等分。此四之上。各配二千一百。合成八千四百。復更對治四大六衰所生過失。故成八萬四千法門。對治眾生八萬四千病行差別。
> Regarding the recollection of past and future abodes and similar states: The knowledge of past abodes and the knowledge of birth-and-death allow one to understand the world of sentient beings. The knowledge of past abodes understands the past, the knowledge of birth-and-death understands the future, and the knowledge of the ending of defilements understands the present. Within these three time periods, there are eighty-four thousand distinct types of afflictions and behaviors in sentient beings. The sixth chapter of the \*Bhadrakalpika Sūtra\* states: From the Tathāgata’s first emergence into light until his final nirvāṇa, there are three hundred and fifty stages. Each "stage" means a step or phase. "Emerging into light" refers to the bodhisattva’s birth, when a great radiance shines forth. For each stage, the six perfections (pāramitās) are explained. Six times three is eighteen, giving one thousand eight hundred stages. Adding fifty more stages, five times six is thirty, calculated to three hundred, together forming two thousand one hundred. These two thousand one hundred are used to counter excessive greed, excessive hatred, excessive delusion, and the mixed state of all three equally. For each of these four categories, two thousand one hundred are assigned, totaling eight thousand four hundred. Then, further counteracting the faults arising from the four elements and the six decaying sense faculties, it becomes eighty-four thousand Dharma gates. These are used to counteract the eighty-four thousand distinct types of afflictions and behaviors in sentient beings.
言即知三際等者。疏主解也上解有情世間。
> The speaker knows the three periods as equal.Explanation of the world of sentient beings above
言及善了知等者。論解器世間也。於東方不可說世界。無邊成壞。知此世界。成知彼三千界被火水風等壞。又知此界下有風輪水金及須彌山七金等三十三天。乃至四空十方世界等。一一皆知。名世間解。
> "Regarding the phrase 'He who knows well' and so forth, the Treatise explains it in terms of the world-system. In the east, there are countless worlds undergoing formation and destruction without end. He knows the formation of this world, and understands how those great systems of thirty thousand worlds are destroyed by fire, water, or wind. Furthermore, he knows that beneath this world there are the wind-rings, water-rings, and golden-earth, along with Mount Sumeru, the seven golden mountains, and the thirty-three heavens. He also knows the four formless realms and the worlds in all ten directions—each and every one of them. Knowing all of this, he is called a 'Knower of the World.'"
言又於一世間諸法等者。依解法世間。一切世間諸法自性因緣者。此為總句也。諸法者。四諦法也。自性者。知苦諦滅諦。是四諦果也。知苦諦苦自性。知滅諦滅自性。因緣者。緣亦因也。知集諦是苦諦因。知道是滅諦因。知此二諦。是四諦因。故名因緣。此上總知四諦因果。故名總句也。
> Furthermore, with regard to the phrase "among all conditions in the world..." this means from the standpoint of analyzing worldly conditions. Understanding the inherent nature and causes of all worldly phenomena — this is the overall statement. "All conditions" refers to the Four Noble Truths. "Inherent nature" means understanding the Truth of Suffering and the Truth of Cessation; these are the results of the Four Noble Truths. Knowing that the Truth of Suffering inherently involves suffering, and knowing that the Truth of Cessation inherently involves cessation. "Causes" means that conditions are also causes. Understanding the Truth of the Origin is the cause of the Truth of Suffering, and understanding the Path is the cause of the Truth of Cessation. Knowing these two truths as the causes within the Four Noble Truths is why they are called "causes." Thus, all of the above constitutes a complete understanding of the cause and effect within the Four Noble Truths, which is why it is called the overall statement.
言愛味等者。解別知四諦愛味者。是苦諦。多現身上生愛味故。過患者。配集諦。煩惱業惑多過患故。出離者。配滅諦。真如體性。出煩惱故。能趣行者。配道諦。能進修無漏智故。皆善知也。解也。下有一百二十八煩惱。迷事理等。亦名世間解。
> "Regarding the taste of craving and so forth: To understand and distinguish the Four Noble Truths: - \*\*The taste of craving\*\* corresponds to the truth of suffering, because craving manifests strongly in the body and brings attachment. - \*\*The danger\*\* corresponds to the truth of the origin of suffering, since afflictions, karma, and delusions bring many dangers. - \*\*The escape\*\* corresponds to the truth of cessation, as the true nature of reality allows one to transcend afflictions. - \*\*The path of practice\*\* corresponds to the truth of the path, because it enables one to cultivate transcendent wisdom. All these are thoroughly known and understood. What follows are the 128 afflictions, which delude both worldly phenomena and ultimate truth. These are also called 'the knowledge of the world.'"
言謂知自性等者。疏主解也。
> It is said that knowing the self-nature and so on. This is the commentary of the Master of the Commentary.
言餘四諦四諦如次等者。愛味苦諦。過患集諦。出離滅諦。能趣行是道諦。問苦集是有漏。能知之智。名世間解。滅道二諦。是無漏。能知之智。何故亦名解世間。答苦集是所治解所。名世間。滅道能治世間。將能治就所。名世間解。問二空能證。亦能治世間。何不說。答約迴三乘。但言四諦。或可滅道中。亦攝二空。能證所證也六了。
> Now, regarding the remaining four truths: The Four Noble Truths are as follows. The "sweetness" of the world refers to the truth of suffering. Its "danger" or harm refers to the truth of the origin of suffering. "Leaving it behind" refers to the truth of cessation. The path that leads to this is the truth of the path. \*\*Question:\*\* Suffering and its origin are tainted (worldly). The wisdom that knows them is called "understanding of the world." However, cessation and the path are untainted (supramundane). Why is the wisdom that knows them also called "understanding of the world"? \*\*Answer:\*\* Suffering and its origin are the world (samsara) that needs to be overcome, and the knowledge that focuses on them is named after that object—hence "understanding of the world." Cessation and the path are the means to transcend the world. When we refer to these means by their goal (the world to be overcome), they are also called "understanding of the world." \*\*Question:\*\* The "two emptinesses" (emptiness of self and of phenomena) can be directly realized and are also means to transcend the world. Why are they not included here? \*\*Answer:\*\* This teaching is tailored for those turning from the Three Vehicles (toward the One Vehicle). Thus, only the Four Noble Truths are discussed. Alternatively, the "two emptinesses" can be considered implicitly contained within the truths of cessation and the path, as they cover both the object and subject of realization. Note six
言無上前丈夫調御士者。疏云。瑜伽及新經說無上丈夫。屬佛了。是無上丈夫。問何名調御。答佛是能調御人。眾生是所調御人。眾生是所調御者。此即佛是無上丈夫。能調御人也。問何名士。答士者士夫。即目眾生也。舊譯經云。無上士調御。屬佛也。丈夫屬眾生。將能調御佛。就所調御丈夫說。佛亦名丈夫也。只緣能教化。又佛亦名丈夫也。有抄云。舊譯不及新譯。問何以知。答有二義。一者。佛具相好。真丈夫也。若取所化眾生。唯名丈夫。無相好。二者。舊譯。士屬如來。如來名調御士。經云。亦名調御師。若爾則有濫眾生。雖非無上。亦得名士。
> The text explains a term meaning "unexcelled, foremost trainer of people." A commentary says that both the Yogacara texts and newer translations indicate that "unexcelled foremost one" refers to the Buddha. This means he is the unexcelled foremost one. One might ask: what does "trainer" mean? The answer is that the Buddha is the one who trains, while sentient beings are those who are trained. So this means the Buddha is the unexcelled foremost one, the trainer of people. One might ask further: what does "person" mean? The answer is that it refers to sentient beings. In older translations, the phrase "unexcelled person, trainer" referred to the Buddha, while "foremost one" referred to sentient beings. But if we consider the Buddha, who trains, in relation to the sentient beings who are trained, the Buddha is also called "foremost one" because he can teach. Also, the Buddha is called "foremost one" because he possesses excellent physical marks. There is a commentary that says the old translation is not as good as the new one. How do we know this? For two reasons. First, the Buddha has beautiful marks and is truly a foremost one. If we only refer to the sentient beings being taught, they are called foremost but lack those marks. Second, in the old translation, "person" belongs to the Tathagata, who is called a "trainer of people." The sutra says he is also called a "training master." But this could be confused with sentient beings, who, although not unexcelled, can also be called "people."
言智無等者。問何名無上。答疏言智無等。果智出於因智。無等故。名無上也。就心心所法之中。更不過於智。故云無過上也上解無上二字。
> "Wisdom is incomparable." One asks, "What is meant by 'unsurpassed'?" The answer explains: "Wisdom is incomparable. The wisdom of the fruit (result) surpasses the wisdom of the cause. Since it is incomparable, it is called 'unsurpassed.'" Among all mental states and phenomena, none surpass wisdom, so it is said, "There is nothing above it." This explains the two words "unsurpassed."
言於現法中等者。解丈夫也。問佛何名丈夫。答疏云。於現法中等。問何名現法。答於現在大家眼見耳聞法中。總知道佛身具相好。勢峯藏密。是真丈夫。問輪王有相好。應名丈夫。答輪王具相好。不具好。又設有相。相不正圓明故。與佛非等。士屬眾生上。依瑜伽新經解。
> Regarding "equal in the present life": This explains the meaning of "man." One might ask, "Why is the Buddha called a man?" The answer, according to the commentary, is "equal in the present life." One might then ask, "What is meant by 'the present life'?" The answer: In the present life—the world we can all see with our eyes and hear with our ears—people generally know that the Buddha’s body is adorned with major and minor marks, that his majestic aura is profound and hidden, and that he is a true man. One might ask, "A wheel-turning king also has major marks; should he be called a man?" The answer: A wheel-turning king possesses the major marks but does not possess the minor marks. Moreover, even if he has the major marks, they are not perfectly round and luminous. Therefore, he is not equal to the Buddha. The term "man" refers to the supreme among sentient beings. This is based on the interpretation in the new sutra and the Yogacara tradition.
言又多分調御等者。依舊翻。即是什公也。無上士屬佛也。丈夫屬眾生。無量廣故。問何故不調女人。答准涅槃經。具四親近。雖是女人。亦名丈夫。四行者。謂親近善友。聽聞正法。如理思惟。如說脩行。新經云。如理作意。法隨法行。女人具此四行。亦名丈夫。涅槃經中。道理雖如此。今疏中。直約丈夫說。唯言調御丈夫。不說女人者。有二意。一者。以彼丈夫。於女人中。最第一故。二者。但言丈夫。此名字總尊聖故。問何名調御。答如調慧馬。馬有四種。一者觸毛。二者觸皮。三者徹肉。四者徹骨。隨其所觸。稱御者心。如來亦爾。如四種法調御眾生。一為說生。便發心。如馬觸毛方調。二為說生老。便發心。如馬觸皮方調。三為說生老病發心。如馬徹肉方調。四為說生老病死發心。如馬徹骨方調。其隨所說。而得修行。稱如來心。
> The term "Taming Teacher" follows the older translation method used by Kumārajīva. "Unsurpassed One" refers to the Buddha, while "man" refers to sentient beings, as its meaning is vast and immeasurable. Question: Why does it not mention taming women? Answer: According to the Nirvāṇa Sūtra, if someone possesses the four kinds of devotion, even a woman can be called a man. The four practices are: drawing near to good friends, listening to the true Dharma, thinking in accordance with reason, and practicing in accordance with the teaching. In the new translation, this is expressed as "mental attention in accordance with reason" and "following the Dharma in practice." If a woman has these four practices, she can also be called a man. The Nirvāṇa Sūtra sets this principle, but in the present commentary, it only discusses men. It only speaks of "the Taming Teacher of men" and does not mention women. There are two reasons for this. First, among women, men are considered the most excellent. Second, the term "man" is an elevated and sacred name. Question: What does "Taming" mean? Answer: It is like taming a fine horse. There are four kinds of horses: the first is touched only on the hair, the second on the skin, the third on the flesh, and the fourth on the bone. According to where it is touched, it responds as the trainer wishes. The Tathāgata is like this: He tames beings with four methods. First, He tells them only about birth, and they become inspired—like a horse tamed by touching its hair. Second, He tells them about birth and old age, and they become inspired—like a horse tamed by touching its skin. Third, He tells them about birth, old age, and sickness, and they become inspired—like a horse tamed by touching its flesh. Fourth, He tells them about birth, old age, sickness, and death, and they become inspired—like a horse tamed by touching its bone. Whatever He teaches, beings practice accordingly, fulfilling the Tathāgata's wish.
言由此後等者。瑜伽論中。有此二釋。古人釋而後釋同闇合也。未必古人見瑜伽論文。准此後解。佛能調丈夫。
> After this passage, the Yogācārabhūmi-śāstra contains these two explanations. Ancient commentators, having given their own interpretation, later seemed to arrive at the same understanding by coincidence. It is not necessarily that the ancient scholars had seen the Yogācārabhūmi-śāstra. Based on this later explanation, the Buddha is one who can tame (or guide) people of great potential.
言天人師者。於天人中。可為軌範法則也。
言以彼天人等者。問何故唯作天人師。不作三塗等師。如來觀一切眾生。猶如一子。故下經云。今此三界。皆是我有。其中眾生。悉是吾子。如何此中。唯作天人師。答疏云。以彼天人解等。有堪能故。許得聖果。名能三塗眾生生苦難處。不能聞教悟理。故不稱師。師者交人行善。名師也。簡外道交人行惡。不名師也。又云據勝且說天人師。其實齊被。但說餘趣自不堪師範。朽木不可彫。不是如來不勘與彼為師也。於天人中。可為軌範。可為褒讚故。皆名為師。
言謂畢竟斷一切等者。若約別義說。由斷煩惱障。證大涅槃。由斷所知障。證大菩提。今此通說分別俱生種子習氣總盡。名一切也。
> Words like "ultimately cutting off all things" — if explained from a specific perspective: by cutting off the affliction barrier, one attains great Nirvana; by cutting off the knowledge barrier, one attains great Enlightenment. Now, in a general sense, when the seeds and habitual tendencies of both conceptual and innate afflictions are entirely exhausted, this is called "all."
言現等正覺等者。斷二障并習氣了。即是自受用。四智菩提。生起現行。證得無上正等覺故。此是現起。若約化身。即是化現。證正覺等。是示相言。
> The phrase "realizing supreme enlightenment through direct manifestation" means cutting off the two hindrances along with their habitual tendencies. This is the self-enjoyment aspect, where the four types of wisdom and awakening arise and manifest, directly realizing unsurpassed, perfect awakening. This refers to actual manifestation. If we speak of the transformation body, it is an emanation—appearing to attain enlightenment. The phrases "realizing enlightenment" and so forth are thus demonstrative terms.
言即具二智等者。即具二智。根本後得二智。或是自利利他二智。
> "Words possess two kinds of wisdom" means having both fundamental wisdom and realized wisdom—the wisdom of ultimate truth and the wisdom of everyday practice. Alternatively, it can refer to the wisdom of benefiting oneself and the wisdom of benefiting others.
言薄伽梵等者。由攝六義。故存梵本。不翻。古翻為世尊。只攝得六中一義。
> The titles "Bhagavān" and others are used because they encompass six meanings. Therefore, the original Sanskrit term is preserved without translation. Although it was anciently translated as "World-Honored One," that rendering only captures one of those six meanings.
言坦然安坐等者。瑜伽論文。坦然者無畏義。安坐妙菩提座。若實即色究竟天大寶華王座上。成報身。若小化身。即菩提樹下金剛座上。任運摧伏一切魔軍。任運者。任功而運。故名任運。不假加功用行也。是魔皆破故。名一切也。
> He sits serenely and at ease. In the Yogacara treatises, "serenely" means fearlessness. He sits upon the seat of sublime enlightenment. In reality, this is the seat of the Great Jeweled King of Flowers in the Heaven of the Ultimate Form, where he realizes the Reward Body. For the lesser Transformation Body, it is the Vajra Seat under the Bodhi tree. Spontaneously and effortlessly, he overcomes all demonic armies. "Spontaneously and effortlessly" means acting without deliberate effort—thus it is called spontaneous and effortless, needing no purposeful exertion. All demons are defeated—thus it is called "all."
言即破四魔者。疏主解也。
> Speaking of defeating the four demons, this is the commentary of the primary teacher.
言薄伽梵者去聲也者。若空言梵字。亦無簡別。梵王亦名梵。婆羅門亦名梵。不表是世尊也。將薄伽聲。向梵字向上轉。便知不是餘人。薄伽聲乃屬如來。西國一切經首。皆置薄伽梵。後破外道經首著薄伽梵。佛教中更加佛字。今此經中。當第十號。六德中第六德。即佛薄伽梵也。
> The term "Bhagavān" is pronounced with a falling tone. If we simply say the Sanskrit word "Brahma" without any distinction, it could be ambiguous—Brahmā (the creator god) is also called "Brahma," and a Brahmin (priest) is also called "Brahma." It does not specifically refer to the World-Honored One. By adding the sound "Bhaga" before the word "Brahma," we transform its meaning, making it clear that it refers to no other being. The sound "Bhaga" belongs uniquely to the Tathāgata (the Thus-Come One). In Western lands (India), all scriptures begin with "Bhagavān." Later, when refuting non-Buddhist scriptures, they also placed "Bhagavān" at the beginning. In Buddhist texts, the word "Buddha" is further added. In this sutra, it corresponds to the tenth title among the ten epithets of the Buddha and the sixth of the six virtues—that is, the Buddha Bhagavān.
言梵謂具德若有為此薄伽聲自等者。此三句疏主釋。餘句皆是論文。破魔。至安樂行品廣解。今且隨文略釋。四魔。謂煩惱。薀死天。此中有二。分段變易二差別。擾亂身心。名煩惱。聚集名薀。將死正死。名死魔。光潔名天。煩惱所知。若種若現。隨其所應習氣等。名煩惱魔。分段變易二死。名死魔。分段變易麤細五薀。名為薀魔。第六他化自在天子魔子魔軍。并不可思議解脫菩薩所化。名為天魔。此復有二。一實破。二化相。且實破分段四魔者。華嚴經說。十住中初發心住。能八相成道。已伏分段天魔。已得神通。彼不能障。若究竟設入初地。能破天魔。得四不壞信。天魔不能惱故。第四生貴住中。已伏分別諸煩惱魔。資粮道中漸伏。加行道中能頓伏盡。初地初心正斷分別體盡。其俱生者。加行道漸伏。初地已上能頓伏盡。然故意力。七地已前。由起而不為過失。八地已上一切不行。薀死二魔者。或初地破八地破。有斯二類。捨分段地。其破變易四魔。所知障分別者。資粮位漸伏。加行位頓伏盡。初地永斷。其六識中俱生所知障。十地分分斷。八地已上一切不行。七識中者。乃至金剛無間時。方永不起。其薀死二魔。唯識有二說。一云。金剛道起。皆已棄捨。與二障種。俱時捨故。二云。不然。解脫道中。方棄捨之。變易天魔者。即十地菩薩示相所為上說實破四魔。次下示相破。釋迦化身。菩提樹下金剛心起。破煩惱魔。捨第五分壽。破薀魔。魔王請已。更留三月。破其死魔。示現於死得自在。破天魔。文不定。涅槃經說。菩提樹下未成佛。先降天魔。又准法華經。大通佛破魔軍已。垂得阿耨菩提。又准大般若云。八相成道得菩提已。方破天魔。所以疏言。隨報有異。不須和會也。問何名六德。答疏云。一自在者。萬惑皆除。無礙而轉。
> In Sanskrit, "having qualities" is called. "For those who have this Bhagavan sound, etc." These three sentences are the commentary by the Commentary Master. The remaining phrases are from the original text. \*\*Overcoming Demons\*\*: Up to the "Comfortable Practice" chapter, there are extensive explanations. Now I will briefly explain as the text progresses. The four demons are: Afflictions, Aggregates, Death, and Heavenly. Within these, there are two distinctions: those of the shared realm and those of the transformed realm. Disturbing body and mind is called Affliction. Gathering is called Aggregate. About to die or dying is called Death Demon. Purity is called Heavenly. Afflictive and cognitive obstructions, whether seeds or active manifestations, along with their habitual tendencies depending on the case, are called Affliction Demon. The two types of death—shared realm death and transformed realm death—are called Death Demon. The coarse and fine five aggregates of the shared and transformed realms are called Aggregate Demon. The sixth is the heavenly demon of the Heaven of Comfort and Transformation, his sons, and his army, along with the manifestations of those Bodhisattvas with inconceivable liberation—these are called Heavenly Demon. This further has two aspects: one, actual overcoming, and two, symbolic manifestation. Regarding the actual overcoming of the four demons of the shared realm: The Avatamsaka Sutra says that in the first stage of the Ten Stages, the initial aspiration for enlightenment stage can manifest the eight characteristics of Buddhahood. They have already overcome the heavenly demon of the shared realm. They have attained supernatural powers, which cannot hinder them. If one truly enters the first ground, one can overcome the heavenly demon and attain the four unbreakable faiths. The heavenly demon cannot afflict them. In the fourth, the stage of noble birth, the discriminative demon of afflictions is already overcome. In the path of accumulation, it is gradually overcome, and in the path of preparation, it can be fully and abruptly overcome. At the initial mind of the first ground, the essence of discriminative afflictions is completely cut off. As for the innate ones, they are gradually overcome in the path of preparation, and from the first ground onward, they can be fully and abruptly overcome. However, through deliberate effort, before the seventh ground, they may arise but do not cause faults. From the eighth ground onward, they all cease to function. The two demons of Aggregates and Death are overcome either at the first ground or the eighth ground; there are these two types. This is the stage of renouncing the shared realm. Regarding overcoming the four demons of the transformed realm: The cognitive obstructions that are discriminative are gradually overcome in the path of accumulation and fully and abruptly overcome in the path of preparation. They are permanently cut off at the first ground. The cognitive obstructions in the sixth consciousness that are innate are cut off in stages over the ten grounds. From the eighth ground onward, they all cease to function. Those in the seventh consciousness do not permanently cease to function until the vajra-like, undivided mind. Regarding the two demons of Aggregates and Death, there are two explanations in the Treatise on the Mere-Consciousness Doctrine. One says that with the arising of the vajra path, they have all been relinquished, as they are relinquished together with the seeds of the two obstructions. Another says this is not so; they are only relinquished in the path of liberation. As for the heavenly demon of the transformed realm, this refers to the symbolic manifestations achieved by Bodhisattvas on the ten grounds. This concludes the section on the actual overcoming of the four demons. Next, the symbolic overcoming is explained: The manifest body of Shakyamuni, while sitting under the Bodhi tree, generated the vajra mind and overcame the Affliction Demon. By relinquishing the fifth part of his lifespan, he overcame the Aggregate Demon. After the demon king's request, he stayed alive for another three months, thus overcoming the Death Demon. He demonstrated freedom over death by doing so. By overcoming the Heavenly Demon, the teachings are not uniform. The Nirvana Sutra says that before attaining enlightenment under the Bodhi tree, he first overcame the Heavenly Demon. According to the Lotus Sutra, the Buddha of Great Pervading Wisdom overcame the demon army before nearly attaining the unexcelled perfect enlightenment. According to the Great Perfection of Wisdom Sutra, it is said that only after achieving the eight manifestations of Buddhahood and attaining enlightenment does one overcome the Heavenly Demon. Therefore, the commentary says, "These differ according to the level of realization; there is no need to force them into agreement." \*\*Question\*\*: What are the six qualities? \*\*Answer\*\*: The commentary says: The first is sovereignty—all delusions are eliminated, and one functions without obstruction.
言二熾盛者。十地之內道數數修。舉因成果。
> Two The two kinds of intense burning refer to the continuous practice of the path within the ten stages. The cause is raised to achieve the result.
言五吉祥者。務令眾生斷惑證真故。
> The five auspicious qualities are meant to help sentient beings cut through delusion and realize truth.
言今名世尊等者。但得第六尊貴之一義名號希了。
> The title "World-Honored One" today merely refers to one of the six aspects: the meaning of nobility and honor.
言讚法勝妙希者。法有十德故。名勝妙也。
> Praising the Dharma's excellence and rarity: the Dharma possesses ten virtues, therefore it is called excellent and wondrous.
言八十三云者。即瑜伽論也。十義皆依教向下說。說理行處及顯果也。
> The term "Eighty-Three" refers to the Yogācārabhūmi Śāstra. All ten principles are explained according to the teachings, exploring the doctrine, the practice, and the realization of results.
言初善者。牒經也。謂聽聞時等者。引論文也。由法殊勝。初聞之時。一切眾生心生歡喜。故名初善。謨云。如見黃金。初得之時。心便歡喜也。不同外道教法聞著生嗔也。佛法亦聞。未及修行。便喜也。
> What is meant by "initially good"? This refers to the scripture itself. The phrase "at the time of hearing, etc." comes from the commentary. Because the teaching is so excellent, when sentient beings first hear it, their hearts are filled with joy. That is why it is called "initially good." As Master Mo says: "It is like seeing gold for the first time—the moment you acquire it, your heart rejoices." This is different from non-Buddhist teachings, which provoke anger upon hearing them. With the Buddha's teaching, even before you put it into practice, simply hearing it brings joy.
言中善者。牒經也。
> Good words in the text refer to the sutra.
言謂修行時等者。引論文也。既聞前法。依教修行。不見勞苦。不簡寒暑。不生勞倦。離斷常見。唯修中道。名中善。外道有苦邊。凡夫修樂著樂邊。問今說於教。何言行。答教能詮彼中道行。名善。攝末歸本也。
> "At the time of practice, equal" refers to the passage quoted from the treatise. Having heard the teachings before, one practices accordingly, not seeing hardship or fatigue, regardless of cold or hot weather. The practitioner abandons the extremes of nihilism and eternalism, cultivating only the Middle Way—this is called the "Middle Good." Externalists fall into the extreme of asceticism, while ordinary beings crave pleasure and cling to its extreme. Question: Since we are speaking about teaching here, why is it called "practice"? Answer: The teaching illuminates the practice of the Middle Way. It is called "good" because it gathers the branches back to the root.
言三後善者。牒經也。
> Third is that it is ultimately good. This refers to the scripture.
言謂極究竟者。初引論標。即慈氏菩薩解。此所學真如理法也。究竟者畢竟義。真如理上。本不與煩惱相應。究竟離苦故。簡外道。得非擇滅。暫時離垢。不同佛法究竟離垢也。
> The term "ultimate completion" refers to the highest fulfillment. First, the treatise introduces this concept, which is explained by the Bodhisattva Maitreya. It concerns the principle of ultimate reality that one studies. "Completion" means the end point. In the nature of ultimate reality, there is fundamentally no association with afflictions. Therefore, it completely transcends suffering. This distinguishes it from non-Buddhist views. Those may achieve a temporary cessation without mindful discernment, temporarily free from defilement, but they are unlike the Buddha's teaching, which attains permanent freedom from defilements.
言及一切究竟離欲為後故者。論自釋也。此是能修行人。由前所修法。是離垢之法。能修行人。亦得離垢。金云。謂極究竟。離諸垢故。斷德也。及一切究竟已下。智德一切者。一切眾生也。離欲者煩惱也。後邊者三乘無學果佛。令眾生聞教。得後邊果。對前所起行。名為後善。
> This is explained in the commentary: when we speak of the "ultimate goal of complete freedom from desire," it refers to the practitioner. Through the practice described earlier—a method of purifying defilements—both the practitioner and the practice can reach a state of purity. The Venerable Jin states: This means reaching the ultimate stage, completely free of all impurities—this is the virtue of cessation. The phrase "all beings complete their ultimate goal" refers to the wisdom virtue. "All beings" means every living being. "Freedom from desire" refers to their afflictions. "Ultimate goal" means the fruits of the three vehicles—the arhat, pratyekabuddha, and buddha. By hearing the teachings, beings attain these final results. Compared to the practices that come before, this is called the "latter goodness."
言法性離垢故等者。疏主釋法性。既離垢故。解前論中說極究竟標文也。
> The Dharma-nature is free from defilement, therefore it is called "equality." The Commentary Master explains that because the Dharma-nature has already departed from all defilement, this interprets the phrase in the treatise that states "the ultimate and final goal."
言能學之者等者。即是有學人。此兩句解前論家釋文。法性之言。有三種。或真如名法性離垢。或有為智名法性離垢。或本質教真淨法界中離流出來。名法性離垢。今取真如法性。為正也。若取有為智。與下梵行之相。不別也。
> "'Those who can study it are of equal status' means they are practitioners who are still learning. These two phrases explain the preceding commentary by the treatise author. The term 'Dharma-nature' has three meanings. It may refer to the ultimate reality (suchness) being free from defilements; or it may refer to the wisdom of conditioned phenomena being free from defilements; or it may refer to what flows forth from the pure unconditioned reality, called 'Dharma-nature free from defilements.' Here, we take 'suchness as Dharma-nature' as the correct interpretation. If we were to take 'wisdom of conditioned phenomena' as the meaning, it would not differ from the characteristic of 'pure conduct' mentioned below."
言修行究竟等者。結無學人。是也。有云。三善如次配聞思修三慧。此前正是解經意正要也上三善也。
言智度論云讚布施等者。釋餘類也。疏主見諸經及智度論。相當處引來。非正要也。智度論云。謂以六度中施為最初。菩薩施金銀七寶。乃至臥具等。隨時所施。名為初善。
言讚持戒等者。即三聚淨戒。乃至五八等戒。是清淨行。故名中善。
言讚二果等者。布施人天富貴果。持戒淨土果。名後善。
> Praising the second type of fruition refers to the result of generosity, which is wealth and status in the human and heavenly realms, and the result of upholding precepts, which is rebirth in the Pure Land—both of these are called "later goodness."
言復說聲聞等者。謂修聲聞行為初善。修獨覺為中善。修大乘為後善。
> Furthermore, the teachings regarding the Śrāvaka and others are explained as follows: Practicing the path of the Śrāvaka is considered the initial goodness. Practicing the path of the Pratyekabuddha is the middle goodness. Practicing the path of the Mahāyāna is the ultimate goodness.
言寶篋經云等者。知苦斷集。名初善也。修行八正道道諦。名中善也。證滅滅諦。名後善也。問何以故先道諦。後明滅諦。答若約觀行次第。先果後因。若約修行次第。先因後果。今約修行次第。
言若不捨菩提心等者。即十信第六心。信不退故。故名初善。不念二乘十住。第七心不退故求二乘。名中善。迴向一切智。即十迴向。名後善也。
言今依瑜伽為正者。疏主料簡也。即指前。謂初聽聞時。歡喜名初。謂修行時無歎苦等。名中善。
言四文巧者。論文。經云。其語巧妙。牒經也。巧有二般。取文調美妙。名文巧。二取稱所詮道理。名文巧。婆沙論云。却是取名句文上語巧也。
言謂善縎綴等者。等取名句文也。縎音七八反若作𦲭。修補也。綴字涉衛反。連續也。婆沙一百二十云。問以何為教體。答名身文身次第行列。如名詮自體。或一字約名。如言火。若兩字為名。亦只是詮得法體向上自性。顯他差別義。不得但名行列。次第安布。即是句詮差別。五字七字成句。顯得差別義。名安布次第。連合即是文也。更無別功能。只與名句。為所依。連綴不斷。名文身。上來名為行列。句為安布。文名連合。盡是有功能。字名文巧詞為相。如作字虗上抹賦擲地金聲。亦名文巧。日月燈明佛說法。其文巧。如下香風吹萎華。更雨新好者。又云。如清涼池蓮華莊嚴也。
> "Words" refers to syllables, word roots, and other elements. The term 'Gu' means to repair or mend. 'Zhui' means to connect or link together. According to the Abhidharma Mahavibhasha (volume 120), when asked what constitutes the body of a teaching, the answer is: the arrangement and sequence of word groups and phrases. Just as a word names an individual entity (e.g., 'fire' with a single character), when two characters form a word, it still labels the fundamental nature of a thing. However, merely listing words does not convey distinctions—for that, sentences are needed. A sentence of five or seven characters articulates distinctions. The arrangement and sequence of words, combined together, form phrases. This is the function of a text: it provides a foundation for words and sentences, connecting them without interruption, thereby forming a 'body of text.' Thus, the function of 'arrangement' belongs to words, 'sequencing' to sentences, and 'combination' to the text itself. These all serve a purpose. The elegance of written characters is like the beautiful images remaining after the emptiness of the first mark—like gold thrown onto the ground. It is also called 'literary elegance.' When the Buddha Sun Moon Radiance taught, his words were elegant, like a fragrant wind blowing faded flowers and causing new, beautiful ones to fall. It is also said: it is like a clear, cool pond adorned with lotus blossoms.
言八語具者。具者器具。說法之器具說法之器具也。大論二十五云。一先首語者。趣涅槃宮。教為先首故。二微妙語者。其聲清淨。如迦陵頻伽鳥聲故。三顯了語者。謂文詞善巧。四易解語者。巧說故。略說即解。不令人迷。五樂聞語者。豐諸義味。令樂聞故。六無依語者。不為規求名利等事。而說法故。七無違語者。隨彼意樂多少說故。八無邊語。廣大善巧義無邊際故。當知此八之中。略具三德。一趣向德。初一是。二自體德。次二是。三方便德。後五是。
言五義妙者。論文。經云其義深遠。
言謂能引等者。疏主解。引義亦不是所詮義。但是教上義利。名義深遠。眾生聞教。引發得利益事世樂事。得無漏樂。名利益。得有漏樂。名安樂。此義利深遠。深遠即是即是義妙。化度四句分別。若唯利益不安樂。不名義妙。常不輕菩薩是。若唯安樂不利益。亦不名妙。如父母怜子。雖令安樂。不令子發菩提心。二種俱有名義妙。即是利益安樂具足。方名義妙。
言六純一者。論文。經云純一無雜。謂不與一切等者。論主解也。如來無漏教法。不被外教法之所間雜。名純一無雜也。唯佛法有者。解純一義。外道所無。解無雜義也。
言七圓等者。論文。經云具足無限量二句等。論解也。攝云。所度無邊。名無限量。能度之者。超過一切名最。為最尊勝。又所詮理滿而無窮。名具無限。能詮教超餘群籍。為最勝。又能詮具量物不可窮。名具無限。理超餘旨。名為最勝。三解相國。取第二解也。
言八清淨者。是經文也。自性解脫。論主解也。是無漏故。名清。離二障故。名淨。即是燈明說底。無漏教法名句。問如何名清。答論主解云。謂自性解脫。解脫即是清淨義。一謂從清淨界中。而流出來。此教性是解脫法。二者。是如來無漏智上。建立根本智。證後得智。建立名字章句說故。此教法自體性解脫。
言一剎那自等者。疏主二解也。如來教聲。一剎那中。自體解脫。約時解法也。
言或法自性等者。非是三毒心中而說此法。故此法體自性解脫。如護淨。寫經護淨。如第一解脫。剎那經體。如第二解脫。自性解脫也。
言九鮮白者。經文也。論主解。教體無垢名鮮白。所學之者。亦得無垢鮮白。故下經云。讀是經者。顏色鮮白也。論主解言。謂相續解脫故。疏主解言。設多剎那解脫故。能學之者亦解脫。金云。一剎那解脫。設多剎那亦解脫。問此鮮白與第八清淨何別。答二體是一。前約一念無過。名清淨。後約多剎那多名鮮白。或可前清淨。約法體無過。此鮮白能學之者。亦無過失。名鮮白。
言謂相續解脫者。依論解也。意道如來教上相續解脫門。約如來教上一剎那有解脫功能說。此門約多剎那相續解脫。二云。相續者身義。五薀假者。亦名相續。此則教是自性解脫。能學之人。亦解脫。故言相續。
言設多剎那亦解脫等者。疏主二解。一云教上一剎那解脫。設多剎那亦解脫。不同外道六行伏惑。一剎那即得解脫。多剎那劫不得解脫。二云。所學既是自性解脫法。能學之者。亦得解脫。言亦得解脫。
> "It says: Even in a single moment, one can be liberated, and in many moments, one is also liberated. The commentator gives two explanations. First: In the teaching, one attains liberation in an instant; even over many moments, one is also liberated. This differs from non-Buddhist paths, which restrain afflictions through six practices for only a moment but cannot achieve liberation over many eons. Second: Since what is learned is the Dharma of intrinsic liberation, the learner themselves also attains liberation. This is what is meant by 'also attaining liberation.'"
言或學之者亦解脫者。若是外道教。繫縛學者。不得解脫。佛法中能學之者。聞教之時。有損失益。能轉名解脫也。有抄云。將第八第九。合為三對。一自性相續對者。自性是涅槃。相續是能證身智。二一剎那解脫。設多剎那亦解脫。三所學之法解脫。能學之人亦解脫。
> Some who study it also reach liberation. If it is from non-Buddhist teachings, it binds those who study it and prevents liberation. Within the Buddha's teaching, those who study it—upon hearing the instruction—may gain or lose, but they can transform and be called liberated. A text says: “Take the eighth and ninth items and make three pairs: First, the pair of intrinsic nature and continuity. Intrinsic nature is nirvana. Continuity is the wisdom and body that realize it. Second, liberation in a single moment; even many moments are still liberation. Third, the teaching that is studied is liberation; the person who studies it is also liberation.”
言十梵行者。牒經也。等者。一煩惱是非梵。梵者寂靜義。煩惱喧囂。故名非梵。八支聖道。能斷此非梵行法。故能斷之行。名梵行。疏云。梵即是行。俱屬道諦。二者。如來梵音相。名梵。八支聖道。名行。此是如來梵音聲慧演出梵之行。名梵行。三者。滅諦是梵。即寂靜義。擇滅無為。是寂法故。梵道諦。名行。此行是能證滅諦之行。名梵行。此上聖道支。是梵行體。梵之行。依主釋。
言謂八聖道支者。出行體也。滅諦名梵。出梵體也。
言道諦名行與滅等者。結梵行。
言當知此道由純一等者。安國云。何故唯取純一等。顯梵行相。文巧義妙。何不取耶。答後四是所詮。與八聖道。義稍相應。所以偏取也。一者純一無雜。二者具足。三清淨。四鮮白。由此四義。是所詮是所顯故。與梵行為相。相者相狀也。梵行體是八支聖道。道諦也。此純一等四法。便是道諦向上證理斷惑之義用。道諦具有此四種相。故名梵行之相。
言此中等者。問此十法中。何者通梵行之相。答第六純一無雜。第七具足。第八清。第九白。皆是梵行家之相。
言配同新經者。新經即大般若經。意言什譯法華經十德。配同唐三藏般若也。
言讚生利益希者。經云。為求聲聞者說應四諦等者。通不定性。不定性究竟。即是有餘涅槃。然今經中。聲聞菩薩。皆說有果。辟支佛不說有果。經言成一切種智。准此阿耨菩提已攝種智。今重言者。意顯對不定性人求趣種智。牛車也。
言有佛出世等者。問何名希。答疏言有佛出等。謨云。十方佛土中。唯有一乘法。即唯說一乘法。如文殊師利往龍宮中。唯常宣說妙法華經等。淨名經云。或有佛土。無言無說。迦葉佛住世。七日並不說法。意言三乘中。隨說一法。有不說者。賢劫中數佛不說法。猶但作神通。令諸眾生。發心入道。拘樓秦佛說一法。名甘露。拘那含牟尼佛說一法。名法鏡。多寶佛出世不說一法。不同釋迦說三乘法令三乘眾生皆得利。名希。問二乘是劣世所共知。今說三乘。何名希有。答不是勝劣。總說名希有。但對唯說一乘。乃總不說者。今佛三乘具足說。故名希有。
言應當應契者。明訓釋之。若將教就根。論名應。於興反。應當為說何法。若時根就教。則合名應。於證反。根與法相稱。又若不請與說。名為應。應音於興反。若受請而說。名應。應音於證反。契應。如外道論師說二十五諦。勝論師說六句義等。雖契其根。而不契理。如舍利弗。錯交二弟子。令鍛金之子作不淨觀。法衣之子作數息等觀。雖契理。而不契根。若如來說法。根理俱契。下經云。父遙見之等。
言隨其機器等者。今佛有人。求三乘者。隨三乘性。皆為說故。契當眾生心。故名應。
言眾生根性等者。問所被性有幾種。答疏言眾生等。
言總知四諦染淨等者。聲聞根劣。但總知一切三界有漏異熟果。為苦諦。總知一切法煩惱業。為集諦。總知三界無為。是滅諦。總見修無漏智。是道諦。於中一一無量行相。聲聞不知。
言總知生死十二等者。緣覺也。小乘以無明行為因。識等五支為果。愛取有為因。生老死為果。若大乘。過去十支因。現在二支果。現在十支因。未來二支果。問十二因緣。是染因果。狹於四諦。如何却說為次勝。答若准於順觀次第。四十四智七十七智能觀之智。道諦収。所觀之理。滅諦攝。即是寬。不是狹。又依佛說聲聞鈍根緣覺利根。忻猒心強。故說次勝。
言能行二利等者。說菩薩也。知四諦緣生名總。如四五六地。作四諦緣生觀。後修六度。名為菩薩。當成種智。此菩薩上根總別俱知也。問為菩薩說六波羅蜜究竟作佛。則本後皆攝。何以經文空成一切種智。答順經宗也。
言辟支迦佛陀者。正梵語也。此云獨覺。獨者。身樂於山林靜處獨坐也。佛陀云即是身中盡智無生智。獨於靜處。而得此覺。即是獨之覺。依主釋。又云緣覺。此非是梵語。但是觀秋零冬落。從緣起覺。故云緣覺。即緣之覺。依主釋。問聲聞緣覺同證生空。何不總名緣覺。答聲聞但自聲悟道。不自覺知。緣覺自覺得果。故名緣。覺所以部行麟喻。總名獨覺。總名緣覺。緣覺之中有麟喻。出無佛世。全不遇佛。緣覺之中。亦有部行。遇佛得果者。亦有不遇佛得果者。今取最初逢佛得果者。
> A "Pratyekabuddha" is the correct Sanskrit term. In Chinese, this is called a "Solitary Realizer" (獨覺). "Solitary" means the person delights in secluded forests and quiet places, sitting alone. "Buddha" refers to having attained the wisdom of cessation and the wisdom of non-arising within oneself, and having realized this enlightenment in solitude. Therefore, it is the enlightenment of the solitary, a dependent-compound explanation. It is also called a "Condition-Realizer" (緣覺). This is not a Sanskrit term; rather, it describes one who observes autumn withering and winter falling, and through such conditioned arising, awakens to enlightenment. Hence, it is "conditioned awakening," also a dependent-compound explanation. Question: Both Hearers (Śrāvakas) and Condition-Realizers realize the emptiness of the self. Why are they not all called Condition-Realizers? Answer: Hearers awaken by hearing the Dharma and are not self-aware in the same way. Condition-Realizers realize the fruit by their own awakening. Therefore, they are called "awakened through conditions." Thus, the "Group-Going" and "Rhinoceros-Alone" types are collectively called Solitary Realizers, and also collectively called Condition-Realizers. Among Condition-Realizers, there is the "Rhinoceros-Alone" type, which arises in a world without a Buddha, never encountering a Buddha. Within Condition-Realizers, there is also the "Group-Going" type, which may either encounter a Buddha and realize the fruit, or not encounter a Buddha and still realize the fruit. Here, we take the case of those who first encountered a Buddha and realized the fruit.
言顯後勝妙答者。前來讚佛號希。此間又更說。故名為顯後。
> The previous praise referred to the Buddha as rare and extraordinary. Here, it is explained further, hence it is called "revealing the later sublime response."
言論名現見勝妙因者。即勝妙姓名也。論云。以諸菩薩者。有說經中不說有菩薩。但是相引來者。此解非也。不細尋經文。其佛未出家時。有八王子。八王子即是菩薩也。
言示現受用勝名姓等者。名即日月燈明也。即是四姓中。婆羅門為勝姓。真云。一切諸佛有二種受生。尚尊貴。即出剎帝利家。尚多聞。即出婆羅門家生。
言此中有二一名同妙等者。經云。次佛名日月燈明等者。妙光法師初逢佛。名日月燈明佛。妙光奉事已。於此佛邊修菩薩行。此佛入滅。更有佛出。亦名日月燈明。乃至逢二萬个佛。皆同名日月燈明佛。妙光不論所事佛。佛名別者。亦無數。今且取名同者。早值二萬个佛。一一佛皆名日月燈明佛。一一佛皆說法華經。文殊皆聽。又佛有三同六異。一因同。三劫行同故。二果同。三身齊故。三利生同。具四無量心故。六異者。一居處異。淨穢不同。二種姓異。剎帝種。婆羅門。此是種異也。姓異者。釋迦氏。彌勒慈氏。三身量異。釋迦丈六。彌勒千丈。四壽量異。釋迦減劫時出。壽短。彌勒初減劫出。命長。五住世異。如釋迦八十住世。迦葉七日住世。六舍利異。多寶全身。釋迦碎身。今言名同。且據二萬燈明佛說。非望一切佛出。問此間顯勝妙答。與前讚揚希有答。又與委陳別事三个答何別。答三答各異。一讚揚希有答。舉見二萬个燈明之中最初一个燈明佛。有四般事希奇。一見過去無量無邊劫。此讚時久遠希。二讚佛名號希。三讚法勝妙希。四讚生利益。舉此一个佛。有此四般希奇事。與下一萬九千九百九十九个燈明佛。此四般事總同。次顯後勝妙答舉同。後一萬九千九百九十九佛。即是顯後勝妙答。舉後一萬九千九百九十九佛受用勝姓。與㝡初一个燈明佛同。問最初一佛空說有名號。不說有姓。如何言同。答最初一个。是二萬中數。二萬佛既有姓。准知最初一个。亦有姓也。經云。又一同姓。是後委陳。同事答中。偏說最後第二萬燈明一个佛。除序分成就餘六般事。與今釋迦。一切皆同。問最後二萬燈明。放光雨華動地說經。與前一萬九千九百九十九佛。得同否。答一切皆同。既一切同。何故偏於最後一个燈明佛。同今釋迦。答二萬之中。最後一个。與釋迦放光說經有力。餘向前一萬九千九百九十九佛。望今日。與文殊為答成就。則無力也。何以故。答文殊自見己身為妙光法師。在最後燈明會下。則決定。若歷事二萬燈明說經。文殊在慧會下。在與不在。則不決定。假如鶖子。當初二萬佛時不向佛邊聞法。向十六王子會下。豈不有此事。又文殊於第二萬燈明佛邊。攝取諸佛轉法輪。因法華經法輪。盡被妙光法師攝授得。向前爾許多佛法輪。不必總是妙光法師攝授得。又彌勒為求名菩薩。亦在彼會下。結會往事染淨因果。證說不虗。又欲顯自身與釋迦為九代祖師。所以偏舉第二萬佛放光現瑞說經。與今日同也。問若取最後佛。與今日說經有力。但舉最後一佛。即得何要總舉二萬佛。答若不總舉二萬佛因果無來處。天親解云。文殊自見己身。於彼佛土。彼佛土不一。名彼彼。所以最初舉一个佛。有四種希。久遠時希。名號希。說法希。利益希。偏舉一个。與下二萬佛。四事皆同也。次復已下。別舉一萬九千九百九十九佛受用勝姓。與初第一同。最後別烈一个佛。與今日釋迦。說經同也。向下欲明二萬佛。所以兩遍道次復也。若望俗中說字號。依德立名。依體立名。則是小年本來講者字號。則是向後立者。俗中名號字。三事各別。姓孔姓也。名丘名也。字仲尼。字也。言文宣王。號也。今向佛身上。證名字號。皆依德立。更無勝劣。
言頗羅墮等者。頗羅墮。姓也。此翻為利。亦翻為辨才。亦云。翻為滿。滿為正也。真諦云。仙人六姓者。一迦葉。此云飲光。二遏底。此云三毒。三憍陳如。此云火器。四阿梨多。此云善取。五云瞿曇。此云破暗。六頗羅墮。此云利根。此勝姓有六。疏引論十八。寫錯六字。點書相近。錯為十八也。諸佛如來隨所現身不同。時世愛尊貴。則向剎帝利家生。時世愛聰明博學。則向婆羅門家生。
言此有二妙等者。經云。彌勒當知初佛後佛等者。問此唱與前唱何別。答前唱約佛別名同。此唱約佛十號同。問前唱說法有十德。今何故說三善。答略說三善。貫通七德。舉三善攝七德。問現見希有因。現見勝妙因。現見受用大因。此三因皆說日月燈明。有何別。答佛經無量劫時。此佛方出名希有。又舉四般希奇之事。名希有因。第二勝妙因。其次明一萬九千九百九十九佛受用勝。名勝姓故。名勝妙因。第二受用大因。最後第二萬燈明佛。有八王子。在家受欲樂。出家受用法樂。名用大因。
言第三段委陳等者。問委陳同事與指陳別事何別。答前來彌勒菩薩問文殊釋迦放光動地等事。文殊不答彌勒問底事。別將日月燈明出世事。名為指陳別事答。指彌勒問。陳日月燈明事也。別說佛數多少劫多少名字等。不同也。若委陳同事答。明委細將日月燈明說法六般事。與今日釋迦一切同。委細委曲而陳同事。又七因五因。寬狹不同。
言有五等者。科委陳同事。答中有五因。一受用大因。受用有二。在家受用五欲樂。出家受用法樂。經云。其最後佛未出家時。有八王子下。
言二攝取諸佛等者。經云。滅度後妙光菩薩持妙法蓮華經下。法輪是他燈明在日轉。佛入滅後。妙光法師承後說法。名攝取諸佛法輪。攝取領納義也。
言三善堅實如來等者。堅者堅固。實者真貫。妙光化八王子。得入八地。證四不退。名堅實。即行法輪轉。經云。日月燈明佛八子皆師妙光。妙光教化等下。問此與前攝取諸佛法輪何別。答前是教法。此是行法輪也。
言四能進入因者。能進入是福慧。所進入是佛果也。經云。是諸王子供養無量百千萬億佛已。皆成佛道。
言五憶念因者。其最後成佛者。名曰燃燈下。
言受用大因者論言等者。經云。是諸王子聞父得阿耨菩提。悉捨王位。亦隨出家。此即子隨父勝。如喜見菩薩。迴邪見之父王。即父隨子勝。記云。前說二萬佛。其後第二萬佛。亦名同。今不說前一萬九千九百九十九佛。且說第二萬佛有八个王子。以最後佛。還為國王。捨國出家。故在俗有八个王子。所以疏云。是時王子受勝妙樂。各捨出家。
> Regarding the "great cause of receiving and using," the Treatise states, and so on. The sutra says: "These princes, upon hearing that their father had attained Anuttara Samyaksambodhi, all renounced their royal positions and also followed him into monastic life." This is the case of the son following the father to a higher state. For example, when the Bodhisattva Joyful View converted his father, who held wrong views, this was the father following the son to a higher state. The commentary says: "Earlier, it mentioned twenty thousand Buddhas, where the second ten thousand Buddhas also share the same name. Now it does not discuss the first nineteen thousand nine hundred ninety-nine Buddhas, but only speaks of the twentieth thousand Buddha, who had eight princes. Regarding the last Buddha, he was himself a king who renounced his kingdom to become a monk. Thus, while in lay life, he had eight princes. Therefore, the commentary explains: 'At that time, the princes, experiencing supreme bliss, each gave up their royal positions and left home.'"
言復彼大眾經於爾許等者。此八王子在俗受欲樂。出家受法樂。出家以於最後日月燈明佛邊。六十小劫聽法。不生疲倦。以法力資持故。經云。六十小劫不起于座。時會聽者。亦坐一處。六十小劫。身心不動。聽佛所說。謂如食頃。是時眾中。無有一人。若身若心。而生懈倦。
> "Regarding the statement that the assembly heard the sutra for that length of time: These eight princes experienced worldly pleasures while in lay life and the joy of the Dharma once they renounced. After renouncing, they listened to the teachings of the Buddha Sun-Moon-Lamp for sixty small kalpas without growing weary, sustained by the power of the Dharma. The sutra says that for sixty small kalpas they did not rise from their seats. Those in the assembly who were listening also remained seated in one place for sixty small kalpas, their bodies and minds unmoving as they heard the Buddha speak, as if it lasted but a meal's time. At that time, among the assembly, there was not a single person whose body or mind grew weary or lax."
言在家受欲樂者。問准下令其八王子得堅固菩提。即是八地菩薩。云何受用五欲樂。但是受用法樂。疏主答不然。八王子威德自在。及受用五欲樂。出家之後。受用法樂。如釋迦在家之時。納妻子受於欲樂。
言此文有四一示相等者。六般事與今日同。故名同今也。
言唱滅異即者。即由今也。經云。日月燈明佛。於六十小劫。說是經已。即於梵魔沙門婆羅門及天人阿修羅眾中。而宣此言。如來於今日中夜。入無餘涅槃。即是燈明與釋迦入滅不同。燈明說法華經。次便入涅槃。釋迦更說遺教涅槃。
言三當成佛記者。經云。時有菩薩。名曰德藏。日月燈明佛。即授其記。告諸比丘。是德藏菩薩。次當作佛。號曰淨身多陀阿伽度等。是。
言四現入涅槃者。示相入滅。經云。佛授記已。便於中夜。入無餘涅槃。
言示相同今有六等者。問何故無序分成就。答有二解。一云。釋迦說經在靈山。燈明處不定。故無序分成。二云。眾人不疑說經處。王城鷲嶺。文殊亦不序。問處既眾人不疑。故此間不說。又眾成就亦眾人不疑。何故即說八王子已為眾成耶。答緣八个王子中第八王子與釋迦授記。八子又與妙光為弟子。文殊要陳彼事。所引來示相。問今六段之中。今當同今眾成就。此間眾成就。從與大比丘眾。至各禮佛足。退坐一面。燈明只舉八子。為眾成就所引來。
言此初也者。今當標有子。經云。其最後未出家時有王子。問釋迦會下十五眾。何故燈明眾成。只列八子。答二說。一舉勝攝劣。二向下結會處要。所以引八子。不引餘人也。既言八王子。及顯未出家。是國王。問但言有子即得。何要言八王子。答緣生子中第八王子與釋迦授記。八王子總與妙光為弟子。雨華動地句他妙光邊學來。表是九代祖師師父。今日證釋迦說經不虗。
> Now, I shall explain the meaning of "beginning". The text states that when the Buddha had not yet left home, he was a prince. The question is raised: among the fifteen figures gathered under Shakyamuni’s assembly, why does the sutra list only eight sons for the Buddha of the Lamp of Enlightenment? The answer has two parts. First, it uses the most prominent to represent the lesser. Second, it serves as a summary at the concluding point of the narrative. Therefore, only eight sons are named, not others. Once it says "eight princes," it also reveals that before renouncing the world, he was a king. One might ask: why not simply say "he had sons"? Why specify "eight princes"? It is because the eighth of these sons received a prophecy of Buddhahood directly from Shakyamuni. All eight princes became disciples of the Wonderful Radiance Bodhisattva (Miaoguang). The lines mentioning the rain of flowers and the trembling of the earth were learned from him. This shows that he was the ninth-generation ancestral teacher. Today, the Buddha’s explanation of this sutra is proven to be true and not empty.
言法爾諸佛等者。問諸佛何故先有子。後出家。答疏言為降伏世間受欲樂者故。世間受樂。不過妻子男女。佛於妻子。亦於世間人妻子。有男女。亦勝世間人男女。受樂亦勝世間人受樂。故名降伏。問何要捨却出家。答示現欲樂不可保重故。金輪王位妻子男女尚捨出家。況我下劣凡夫賤庶人類不求出家也。又世人將劣五欲。而起憍慢。既見八王子圍遶世尊。此慢即止。又若不有子。恐外道謗世尊無丈夫勢用出家。故示有表具丈夫德也。
言此列八名等者。經云。一名有意等者。問八个王子如何總名意。答此盡是俱生無作行意生身。菩薩從意所生。故名意生。故八个總名意也。問何故不言九个七。个只言八。个答順彼八地已前悲增菩薩次第成佛。故言八个。八地已上永受變易。更不受分段身。順彼八地已前菩薩分段身。所以只有八个。不立七九。一名有意者。有彼大智偏得有名。二名善意者。發大悲心欲度三有。三名無量意者。真諦俗諦其體有無。並皆曉達。四名寶意者。真實之理可寶重故。五名增意者。已出家長善法故。六名除疑意者。聞法悟解。除蕩無明。七名嚮意者。能知虗妄。如空谷嚮。八名法意者。窮其真法。得達無餘。故名法意也。
言一大智等者。分為四對。由有大智。故不住生死。是智增菩薩。求無上菩提。故名有意。由有大悲故。不住涅槃。即悲增菩薩。皆起悲心。運度眾生。故名善意。
言了有了空者。了有即緣有也。此王子觀一切有為無為法等。遍緣一切法。知有為是幻。知無為是實等。了空者觀空。緣一切有為。如露如電。
言進善破惡者。由修一切善。故名增意。由除疑故破惡。名除疑意。
言達偽知真者。由達偽故知有為如幻。故名響意。由知真故。即緣無為為境。名法意也。
言無一世界有二等者。輪王相對。問且約化佛土說也。問如何經言各領四天下。此徵各領經文也。答疏言今解八子相繼統領。非一時也。意道第一王子紹繼了。則到第二王子。第二王子了。則到第三王子也。若一世界之中。一時作不得。事須相續也。問最後一王子應壽命長遠無量歲。如何通會。答八个王子。同是八萬歲中相承統領。每人登住。百年千年。即下去互相分付。壽命八萬。理亦何妨。
> The text explains that in a single world system, there cannot be two equal wheel-turning kings at the same time. This is discussed in relation to transformed Buddha lands. The question then arises: how can the scriptures say that each prince rules four continents? This question investigates the scriptural basis for each prince ruling separately. The commentary responds by explaining that the eight princes in succession rule, but not simultaneously. It means that after the first prince takes over, then the second prince follows, and after the second prince, the third prince takes over. In one world, this cannot happen at the same time; it must occur sequentially. The final question asks: the last prince should have an incredibly long lifespan of immeasurable years—how does this make sense? The answer is that all eight princes inherit rule within the same 80,000-year period. Each one resides on the throne for a hundred or a thousand years, then passes it down to the next in turn. With a lifespan of 80,000 years, this arrangement poses no contradiction.
言然以義通等者。問經文但說相繼得成佛。又說轉次而授記。不說相繼為輪王道理。中間如何會釋。答疏言以義通等。故作第二輪王相對。與佛問答也。輪王與佛定不同世。何有子得作輪王上問詞。
> "Yes, that is correct—we understand this through the underlying meaning." Question: The sutra only says that they will become Buddhas in succession, and that they will pass on the prophecy in turn. It does not explain how it makes sense for them to be consecutive Wheel-Turning Kings. How do we reconcile this? Answer: The commentary says we understand this through the underlying meaning, so the second section compares the situation of the Wheel-Turning King. This is the dialogue between the Buddha and the questioner. The Wheel-Turning King and the Buddha definitely do not appear in the same era, so how could a son become a Wheel-Turning King?This is the question
言此乃應紹輪帝等者。答意總不作也。應合作身上有輪王相好福德。緣不遇時故。但是應作。非正作也。問經云悉捨王位。若是應作。如何言捨。答亦是捨應得之王位也。如進士及弟子出家去未作官。亦名捨序也。
言如釋迦佛應為等者。應為輪王。何以不作。答疏出所以。劫漸減故。
言由此增至八萬等者。證輪王定增劫出。佛定減劫出。如何當來穰佉王子與彌勒相見。答疏言輪王命長。故見彌勒。只如兩个師僧。一个白月十五日到來。一个黑月十六日到來。前十五日來去遲。直至十六日發。一个十六日到來。早與前來者。何妨相見。
言或此報佛與化佛等者。依報解。此解實作輪王。一時總作。以初地報佛王百億世界無量四洲。何妨有子得作輪王。
言妙光化八子堅固等者。問爭知燈明是報佛。答疏主引事證成。言妙光化八子堅固等若。不是報佛。如何有子。纔化入八地。事須先是七地已前菩薩也。能化之主。定是報佛也。意言既登八地。明知八子即是七地已還。故說燈明是報佛。
言亦為菩薩等者。問既是報佛。如何不說無量義經。說法華經耶。答疏言亦為菩薩等。第一示字。示為菩薩說無量義。顯爾開爾也。第二示字。為聲聞說法華。示現之示緣。報佛土中。聲聞是化。所以說法華。亦示現說也。簡要云。或為菩薩說無量義。亦是示現。若直顯說無量義。即是實。此雖為菩薩說無量義。意中與法華經。為時至成就。亦名示現也。若依此解。聲聞菩薩。皆是示現。
言如皷音王經等者。例成也。問既是報身。如何有子耶。答疏言如皷音王經等。阿彌陀佛父名月上。母名殊勝妙顏。子名月明。不言有妻。但言有子。即知有妻也。形對七地已前悲增菩薩居分段身。能化之佛身示有妻子男女。阿彌陀佛是報佛。尚有妻子。何妨燈明八王子。
言此初也者。形隨真俗也。經云。是諸王子聞父出家等者。謨云。放動則天舟朱不能紹聖。重華盡美。商均不得副音。豈若大通入定沙彌繼跡傳燈。釋迦道成。羅睺已之得記。形隨真侶。豈不真哉。
> This explains the beginning of the matter: the "form" follows the true and the mundane. The sutra says, "When these princes heard that their father had left home," etc. The commentary says: If one releases impulses, even a vessel gifted by heaven cannot carry on the sacred tradition. Even the most virtuous and beautiful may fall short, as Shangjun failed to match the notes of Shun. How different this is from the Great Master entering meditation while the novice carried on the transmission of the torch. When Shakyamuni achieved enlightenment, Rahula received the prophecy. So to follow the true path in form, is that not genuine?
言屣者屣也。意道富者脫斷根屣。不豆為難。
> Speaking of shoes—they are just shoes. If someone with abundant wealth removes and breaks a worn-out pair of shoes, that is not difficult at all.
言去騎者。馬繼也。網謂羅也。在俗有妻。如馬有絆。如鳥入網。
> "You leave the rider, and the horse follows." The net is called a snare. For a layperson to have a wife is like a horse with a tether, or a bird caught in a net.
言既發大心等者。既發大心。解經中發大乘意。心恒持戒。解經中常修梵行。能宣妙理解。皆為法師。言三藏備矣。結三藏備矣。疏主舉三藏教。顯所詮慧也。三藏教所詮三學。是一人身上事也。
言得遇良緣者。經已於千萬佛等者。問是八王子威德無雙。躭荒五欲。如何纔發大意。便能梵行常修。答經云。已於千萬等。得遇良緣也。經云。殖眾德本。堅修福慧。
言示為菩薩說者。示者開示。為菩薩開示無量義經。問為菩薩說無量義經。真實說如何名示。答示有二義。一者開示。二者為菩薩說無量義。意中聲聞法華為時至。
言如今所見等者。意言燈明光中所見七事。一似釋迦今日事也。
言此初也者。樂欲聞法也。且樂欲聞法者。釋迦欲聞成經文經廣。彌勒自申疑有三。一將求因緣。念以何因緣。而有此瑞。二推求問答。念當以問誰。誰能答者。三我今當問。經云。復作此念。是文殊師利法王等。燈明會下號只有大眾樂聞。與今日同。
言何故釋迦放光等者。問意何故釋迦會下有四眾八部。燈明會下何以空二十億菩薩耶。答疏言此依本位等。則言四眾。
言彼說發心者。燈明會下。約發菩提心已去。總名菩薩也。
言又此舉劣者。燈明會下。菩薩勝。四眾劣。釋迦會下。菩薩勝。四眾劣。燈明會下。舉勝隱劣。且言菩薩。釋迦會下。隱勝取劣。且言四眾。
言下頌中云等者。問爭知燈明會下舉勝隱劣。亦有四眾。爭知燈明會下。具有四眾。答疏云。下頌中云。爾時四部眾。見日月燈佛。現大神通力。其心皆歡喜。各各自相問。是事何因緣。
言故知影顯者。燈明會下顯說有菩薩。影取釋迦會下亦有菩薩。釋迦會下顯說有四眾。影取燈明會下亦有四眾。又燈明會下顯說菩薩。影取燈明會下亦有四眾。釋迦會下顯說四眾。影取釋迦會下亦有菩薩。
言又彼實是菩薩等者。依報佛土解。指二十億菩薩。是報佛土中菩薩實有也。若報佛土中說有四眾。即是佛化也。意從莊嚴佛土。能化佛是報佛。所化四眾。是報佛化故。
言此實是四眾等者。此是法華會。實有四眾。即能化主是化佛。所化眾是化佛教化故。又云。燈明通報化。聲聞見是燈明即化佛。菩薩見燈明即報佛。釋迦亦爾。劫盡火燒。鶖子聞經等。此土安穩。文殊在中等。
言欲知光緣等者。經云。所為因緣者。為字通平去二音。即同前發問。先因中以何因而有此瑞也。
言此初也者。一傳燈眷屬也。經云。時有菩薩。名曰妙光。有八百弟子。妙光法師也是傳燈。八百弟子是眷屬。傳燈之眷屬。問只引妙光一人答成就是菩薩。何須引八百弟子。答三意。一緣彌勒前來出語。大僭向他。文殊菩薩道。佛坐道場。所得妙法。為欲說此。為當授記。交我答則不得交我斟配團量。十中得八九。文殊菩薩亦總是慢語。過去為求名菩薩。自身上事尚不自知。因何得知釋迦如來放光現瑞之事。顯彌勒菩薩住智未圓。所以引八百弟子來。緣彌勒為求名在彼中。復是文殊弟子暗打睡。彌勒菩薩。二緣向下結會之中。經云。其最後成佛者。名曰燃燈。八百弟子連燃燈佛一處道。古來有人。多疑彼處經文。將謂八百弟子是燃燈佛弟子。謂有人疑。所以翻譯家。向此間開顯妙光法即名。向下先標八百弟子。知是妙光弟子為斷疑也。三者。表經力不可思議。勤墮皆由聞經得成佛故。八王子及求名菩薩。遲疾雖不同。皆因聞經得成佛也上傳燈眷屬也。
言第二因說此因等者。經云。是時日月燈明從三昧者。疏云主科此答成就。今取前唱傳燈眷屬。問今釋迦說經中答成就也。從此唱已。後三唱同今正宗也。經云。是時日月燈明佛。從三昧起。因妙光菩薩說法華經。彼是正宗。同今正宗。前唱傳燈眷屬。即為答成就。何勞四段。若准疏主意。總是答成就也。且因說此經者。釋迦說妙法。因文殊答。燈明說妙法。因妙光能答。妙光菩薩合二十億菩薩云。世尊出定來。說經告也。燈明出定。果然說經。所以名為答成就。亦名因說此經。然此間答中。經中暗應合開出六時。有菩薩。名曰妙光。答二十億菩薩曰。欲說大法告也。欲雨告也。問經文既無分明答成就文。未審妙光實知二十億菩薩疑否。答只是經文不開出。決定有此意也。如下經云。世尊既讚歎。令妙光歡喜。又云。如我所說法。唯汝能證知。證知之言。即是知也。
> The second cause: speaking of this sutra and so forth. The sutra says: "At that time, Sun-Moon-Lamp Bright Buddha emerged from samadhi." The commentary explains: the main section \[of the narrative\] confirms this achievement. Now, we take the preceding proclamation of the transmission of the lamp to the assembly. Question: In the present \[context\], Shakyamuni's teaching of the sutra within the sutra confirms this achievement. After this proclamation, the subsequent three proclamations are the same as the present main teaching. The sutra says: "At that time, Sun-Moon-Lamp Bright Buddha, having emerged from samadhi, taught the Lotus Sutra to Bodhisattva Wonderful Light." That was the main teaching, the same as the present main teaching. The preceding proclamation of the transmission of the lamp to the assembly constitutes confirmation of the achievement. Why then four sections? If we rely on the commentator's intention, it is all confirmation of the achievement. Moreover, regarding "speaking of this sutra as a cause": Shakyamuni spoke the Wonderful Dharma, and it was answered by Manjushri. Sun-Moon-Lamp Bright Buddha spoke the Wonderful Dharma, and it was answered by Wonderful Light, who was able to answer. Bodhisattva Wonderful Light gathered together the twenty billion bodhisattvas, saying: "The World-Honored One, having emerged from samadhi, will proclaim the teaching and expound the sutra." Sun-Moon-Lamp Bright Buddha indeed emerged from samadhi and expounded the sutra. Therefore, it is called "confirmation of the achievement"; it is also called "speaking of this sutra as a cause." However, in this question and answer, the sutra implicitly corresponds and reveals six periods. There is a bodhisattva named Wonderful Light, who answered the twenty billion bodhisattvas, saying: "He wishes to proclaim the Great Dharma; he wishes to rain down the Dharma." Question: Since the sutra text does not clearly contain a passage confirming the achievement, how did Wonderful Light truly know whether the twenty billion bodhisattvas were in doubt or not? Answer: It is simply that the sutra text does not explicitly reveal it. But it certainly contains this meaning. As the later sutra says: "The World-Honored One praised him, causing Wonderful Light to rejoice." And also: "As for the Dharma I have taught, only you are able to realize and know it." The words "realize and know" mean knowledge.
言釋迦說法華等者。正明答成就也。釋迦欲說法華時。放光照境。見七般事。彌勒問光之所由。文殊便為彼答。後釋迦從定起。說法華也。
言燈明說法華因等者。彼燈明欲說法時。還先放光照境。及所見七事等。會中有二十億眾。見此光明。不知所以。欲得知光之因由。欲聞所以大乘。問妙光菩薩。其妙光菩薩為答。從此燈明佛。從定起。便說法華也。
言故頌中言佛從三昧等者。引證也。經云。適從三昧起。讚妙光菩薩。汝為世間眼。一切所歸信。能奉持法藏。如我所說法。唯我能證知。世尊既讚歎。令妙光歡喜。
言又釋迦今化等者。問釋迦因何人說法華。燈明因何人說法華。答疏云。又釋迦今化等。又解所告不同。今佛釋迦出於濁劫。二乘根鈍。若不正告。即不發心。燈明不爾。故告菩薩。
言今佛從定起等者。問何故二佛從定起。告鶖子妙光不同耶。答疏云。今佛從定起等者。不是智慧與佛相似。名相應。但是鶖子妙光。是足智慧人。法華經又是利根人所學。故名相應也。
言此為聲聞等者。問何不釋迦告菩薩。燈明告聲聞。答疏言此為聲聞。彼為菩薩。
言其妙法蓮華經亦名等者。問此為聲聞。彼為菩薩。則今此佛唯說法華。彼佛唯說無量義。何故此佛彼佛俱說無量義。俱說法華。答疏言其妙法蓮華等。金云。縱也。意道無量義經說法華經。名體不別。所次法華經。亦名教菩薩法。
言但以體義等。奪也。體者體性。義者義用。義即用也。談體為頓語菩薩。則無量義。談功能為漸悟菩薩。即說法華。將體望頓。則名無量義。將功能望漸悟。則名法華。所望有異者。燈明是報佛。先說無量義經。約體。後說法華。約義。其釋迦是化佛。初說無量義利頓根。後說法華利漸根。
> It is simply a matter of emphasis on essence versus function. "Essence" refers to the fundamental nature, while "function" refers to practical application—here, function means use. When explaining essence for the benefit of sudden enlightenment Bodhisattvas, it is called the Sutra of Infinite Meaning. When explaining function for the benefit of gradual enlightenment Bodhisattvas, it is called the Lotus Sutra. Comparing essence to sudden enlightenment, it is named the Sutra of Infinite Meaning. Comparing function to gradual enlightenment, it is named the Lotus Sutra. The difference in emphasis lies in this: Lamp-Light Buddha, a reward body Buddha, first taught the Sutra of Infinite Meaning, focusing on essence, and later taught the Lotus Sutra, focusing on function. Shakyamuni Buddha, a transformation body Buddha, first taught the Sutra of Infinite Meaning to benefit those with sharp faculties for sudden enlightenment, and later taught the Lotus Sutra to benefit those with duller faculties for gradual enlightenment.
言報化事殊等者。燈明約體說。無量義約義說。法華經。報事殊故。釋迦約頓說。無量義約漸說。法華化事殊故。不名無量義者。一云。釋迦處鷲嶺。唯是化身。為聲聞說法華。唯名法華。不名無量義。化事殊故。燈明既是報佛。實說無量義經。為菩薩說。報事殊故。二者。釋迦是化佛。初為聲聞說教理。傍名蓮華。後說行果。名正蓮華。不名無量義。燈明會下。是報身土。實為菩薩說。無量義會下。有化聲聞。還示現。為聲聞說法華。如前已說者。詣前成就中疏文。故知報佛示為菩薩。先說無量義。示為聲聞。後說法華也。
> The distinction in the teachings of the Reward Body and the Response Body is as follows: The "Lamp Light" Sutra discusses the essence (the body), while the "Infinite Meaning" Sutra discusses its principle (meaning). The Lotus Sutra is associated with the Response Body’s unique deeds. Thus, Shakyamuni taught the sudden teaching, while the "Infinite Meaning" Sutra taught the gradual teaching. The Lotus Sutra is associated with the transformative deeds of the Response Body, hence it is not called the "Infinite Meaning" Sutra. One explanation is: Shakyamuni, residing on Vulture Peak, was solely in his Response Body. He taught the Lotus Sutra to the Hearers, so it is only called the Lotus Sutra, not the "Infinite Meaning" Sutra, due to the uniqueness of his transformative deeds. As for Lamp Light Buddha, being a Reward Body, he truly taught the "Infinite Meaning" Sutra to the Bodhisattvas, due to the uniqueness of his Reward Body’s deeds. Another explanation: Shakyamuni, as a Response Body Buddha, first taught the principles of the teaching to the Hearers. This was provisionally called the Lotus Sutra. Later, he taught the practices and their results, which was properly called the Lotus Sutra, not the "Infinite Meaning" Sutra. In the assembly of Lamp Light Buddha, it was the realm of the Reward Body. He truly taught the "Infinite Meaning" Sutra to the Bodhisattvas. Within that assembly, there were Hearers who had appeared, and when teaching the Lotus Sutra to the Hearers, it was presented as previously explained. By examining the commentary in the previous section on “achievement,” we know that the Reward Body Buddha, appearing as a Bodhisattva, first taught the "Infinite Meaning" Sutra, and then, appearing as a Hearer, later taught the Lotus Sutra.
言然彼示現化諸等者。問釋迦會下為富樓那等。是化聲聞。佛還與化記。令引實聲聞。燈明會下。總是化聲聞。無實聲聞。何要汝為化聲聞。示現說法華經利此。此理盡知。所以疏答云。然彼示現化等。
言或說化身實等者。前解報事殊。釋迦唯化事。燈明唯報事。今疏主唯依燈明身上通報通化解也。說化身實說法華。為聲聞化事殊故。若經中說著燈明八子。各領四天下。報身實說無量義。為菩薩說。報事殊故。
言第三時即短長者。經云。小劫等者。論主解云。既以日月等為劫。不可別生分別。且古人時節長短。古人解義。長不定。長對短名長。短不定。短對長名短也。意道長短向上長不定長。短不定短。長若定長。不應六十劫。謂如食頃。短若定短。不應展一念為多劫也。所依真法性上。既無長短之相。依上何處。有長有短耶。
言論解既以日月年等者。等字者等取夜時。依法華論五種劫故。名小劫也。或是六十年。或六十月。或六十日。或夜時。謂春夏秋冬。時不可別生分別者。破古人也。不得對長說短稱長。亦不可作增減劫解也。故名別生分別也。疏主意時。則實經六十小劫。聽人心。亦實經六十小劫。但是翫法樂之心。極如頃也。
言但是佛觀根等者。疏主斷也。問縱許是六十晝夜。猶有一月已來。云何今言食頃。答疏言但是佛觀等。佛實經六十小劫說法。名應物時長。眾樂情深。亦能久聽。聽人心。亦實經爾許時。由心忻故。以長為短。若猒心以短為長。古詩云。志士覺日短。愁人知夜長。如聽法之眾。若樂法之心。則不覺時長。若猒法之心。則覺時長解上六十小劫。
言翫法樂之心等者。食頃也。嘉祥云。但是如來神力。促六十劫。為食頃。欲顯長不定長故。促之令短。短不定短。亦可之使長。如一夕之眼。夢之百年。雖一夕之眼如故。而百年之事宛然。
言如俗觀碁等者。引例。亦名事成也。昔有人執斧入山中伐木。見二人碁可一局。斧柯已爛。俗士觀仙碁。仙碁實時少。爛柯時已長。眾會聞妙法。妙法特實長。解心即時短。又云。戀碁心志重。斧柯雖爛身不萎。渴法為情深。多時身命得安樂。攝釋云。晉朝古人王質。質入山伐木。至一石室。見數个童子彈琴而歌。質聽之。童子與一物。狀如棗核。質受食之。便不復飢。停止俄頃。童子語曰。汝可速去。承聲而去。所斧柯朽爛。既歸至家。稚子幼孫。資成老人。親情凋喪。觀碁麤淺。尚自不覺數十餘年。況妙法難思。六十小劫亦復爽。問釋迦說法華。不言時節。何故燈明六十小劫。答釋迦下所化眾生。利鈍不等。難分時節。燈明會下。一向利根。定得時節也。有云。亦有時節。涌出品云。以諸菩薩種種讚法。而讚於佛。經五十小劫。又神力品云。諸佛現神力時。滿百千歲。然後還攝舌相。一時謦咳。金云。此皆眾生識上變作短長。於此義中。略為五對。一勤惰對。如世間人精勤嫌日短。嬾惰猒時長。故無性論云。愚夫修少時。忩心疑已久。聖修無量劫。勤苦謂須臾。二苦樂對。如人病苦。猒時長。歡娛姿逸。即猒於時短。有頌云。歡娛覺夜短。愁苦恨更長。苦樂從心變。長短有何常。三忻猒對。如聽法之眾。若不樂聽者。即覺時長。四迷悟對。如人睡眠。夢見彼人。使向他國。使睡覺之後。還是暫時。無性論云。處夢謂多年。悟乃須臾頃。故時雖無量。攝在一剎那。五神力非神力對。謂佛神力轉易其心。令於長時謂如食頃。由此義故。可為四句。一轉境不轉心。即變大地為黃金。攬海水為酪等。變定果色。有二解。一妙觀察智。擊發鏡智。令定果色種子。發起現行。二云。妙智自變。二轉心不轉境。如延七日為劫。三心境俱轉。如芥子納於須彌。須彌入於芥子不增。須彌不減。又云。移諸天人。置於他土。移心移境。今此所說。即是第二轉心不轉境。四俱不轉。如凡夫心境是。今取苦樂對。然此時體不相應收。少時多時。隨心變。故是假也。
言法食資持等者。即是法喜食。如聞慧為體。禪悅生樂者。禪悅食以輕安為體。遣業縛等者。除以定障。所以身心安樂。既有食所資身心。有輕安樂。可以調身心。故無倦也。
言唱滅異即者。即由今也。句改為示同。今下句改為異即。異即前來餘六般事。與釋迦同。唯唱滅與釋迦不同。釋迦遺教了。然後唱滅。燈明不說遺教。只說法華。便入滅故。名唱滅異。即有說釋迦說經。後更經四五年入滅。燈明說經亦了。當日中夜涅槃。故言異即也。佛入滅皆於中夜者。表生死中而有涅槃。
言佛之入滅不同等者。二乘入無餘。身灰智滅。身智俱捨。彼位唯有離障真如。清淨湛然。寂滅安樂。佛之無餘。但言無苦。依有漏諸法也。猶如燈焰一滅永滅。佛示現入涅槃。身智不無。示同下士。故唱無餘。即是雙林之間。化火焚燒身。示現同二乘。入無餘。所不同故。名示現也。
言沙門息惡義者。俱舍云。諸無漏是道沙門性。懷此道者。名曰沙門。本行集云。福德積集。捨諸非。此世他世皆無染。一切生死皆滅盡。得此證者。名沙門也。
言以得法等者。安國云。以得空理。安住其中。名為寧息。問即合究竟寧息。何故言暫爾。答却是解世間沙門懺垢障。名暫爾寧息。今時師僧自稱沙門。修沙門故。名沙門也。
言正言室羅摩者。拏音女加反。拏音女余反幡也。
言此初也者。初標記也。經云。時有菩薩等者。問何故諸佛入滅。事須授記耶。答意徒付囑法眼故。授菩薩記。相繼得成佛。相繼不斷絕。猶如父母。臨亡付屬與長子也。
言此授記也者。經言告諸比丘等者。號曰淨身者。即是藏義。淨即是德義。因記名德藏果。即名淨身也。
言增一阿含云等者。問何故諸佛將欲出世。事須授記。答疏云。增一等。意取第五。證此間當唱中授當佛記也。此亦轉次記成法輪也。
言其佛三號多分等者。是斷德由斷障。顯得法身如來也。應供是化身如來恩德。正等覺是智德。即報身如來。今唯取論家三藏中應受世間妙供養之應也。
言第四現入涅槃等者。經云。佛授記已等者。問何故如來於中夜入涅槃耶。答如來於一時。樂行寂靜。初夜人未睡。喧閙故。後夜人起作務。唯中夜最寂靜。如來擬證涅槃果。寂靜法故。故中夜寂靜時。入涅槃也。中者。表生死中而有圓寂也。
言此是即攝取諸佛等者。今當第一攝取。諸佛轉法輪因攝取。有二義。一云。燈明佛在日。自轉法輪。二云。佛滅後。妙光轉故。名攝取。攝取日月燈明佛轉法輪。攝取者領受義。
> "This means to receive the essence of all Buddhas." Here, the first aspect is receiving. The Buddhas' cause for turning the Dharma wheel involves two meanings: first, during the time of the Buddha Dīpaṃkara, he personally turned the Dharma wheel; second, after his passage, the disciple Wonderful Light turned it on his behalf. This is called "receiving"—receiving the Dharma-wheel turning of the Sun-Moon-Lamp Buddha. "Receiving" means to take in and uphold.
言論云法輪不斷故者。問如何知妙光攝諸佛法輪。答疏言論云法輪不斷故。燈明佛說了。次妙光說妙光。又轉與餘人說。故名法輪不斷也。不斷者解輪義。
> Sutra Commentary: "The Dharma Wheel turns unbroken." Question: How do we know that Wonderful Light shared the Buddhas' Dharma Wheel? Answer: A commentary states, "The Dharma Wheel turns unbroken." After Buddha Light of the Lamp taught it, Wonderful Light then taught it in turn. Wonderful Light further taught it to others. This is called "the Dharma Wheel unbroken." This "unbroken" quality reveals the meaning of the Wheel.
言第三善堅實如來等者。經云。日月燈明佛八子等者。善者簡惡。堅實者不退義。如來者。自身所得如來果也。身中見道修道智能破煩惱名輪。此是行法。故名法輪。問此言法輪。與前攝取法輪。何異。答前據教理。法華經體名諸佛法輪。妙光攝持演名攝取。此依當果名如來法輪。據能修行名善堅。實是前後異。
言論云佛滅度後等者。從初發心乃至八地。名無量時故。或八十小劫妙光為說。名無量時說故。
言教化令其等者。疏主解也。當時八十小劫。妙光法師為說法華經。得入八地。得堅固菩提。
言不爾如何等者。問疏主爭知是八地已上法輪。答疏云不爾。如何亦教化便為得成佛。故知八地已上法輪也。答妙光當時所化弟子。不入八地。如何所化弟子成佛來。經無量劫。如妙光化八子中。最後名燃燈。燃燈成佛已久化。釋迦成佛早經無量劫。故知當時化八王子。入八地也。
言或入初地等者。亦名因不退。以彼八王子未入初地。妙光教化。方入初地。疏主有此二意也。
> Those said to be entering the first stage or similar are also called "non-regression due to cause." Because those eight princes had not yet entered the first stage; it was through the teachings of Wondrous Light that they entered the first stage. The commentator has these two interpretations.
言第四能進入因者。能進入。是福慧二種因也。所進入。是佛果菩提無上果也。
> The fourth refers to the cause of entry. The "cause of entry" means the two kinds of causes—merit and wisdom. The "object of entry" is the fruit of Buddhahood, the supreme and unsurpassed enlightenment.
言第五憶念因者。文殊自憶念往事也。經云。其最後成佛者。名曰燃燈。問八个王子總得成佛。何故偏說最後成佛。不說前七成佛。答緣第八王子。名曰燃燈。是釋迦之師。餘七望釋迦。則疎遠故。偏舉之。問何故前來八个王子。總引來耶。答八个王子緣是文殊弟子。為成文殊。與釋迦九代祖師。今此雨華總從文殊菩薩學來。證文殊菩薩所說不虗。不可九代祖師肯忘語耶。
> Fifth, the recollection of causes: Manjushri recalls past events. The sutra says, "The last to attain Buddhahood was named Dīpaṃkara." Question: Among the eight princes, all eventually became Buddhas. Why does it specifically mention the last one, Dīpaṃkara, and not the preceding seven? Answer: The eighth prince, named Dīpaṃkara, was Śākyamuni's teacher. The other seven are more distantly related to Śākyamuni, so Dīpaṃkara is singled out. Question: Then why were all eight princes mentioned earlier? Answer: The eight princes were disciples of Manjushri. To establish Manjushri as the ninth-generation teacher of Śākyamuni, these eight are introduced. Now, the rain of flowers descends from those who studied under Manjushri Bodhisattva, proving that Manjushri's teachings are not false. How could the nine generations of teachers have spoken falsely?
言論云為他說法等者。文殊自見己身。為妙光法師。經八十小劫。說法華經。得成佛。名利益他也。
言理應此文屬前等者。前唱經文。說八个王子供養無量百千萬億已皆成佛道。此又言最後成佛。俱是說八王子成佛。總合入前進入因一處。只緣此唱。要別明第八王子成佛名號故。此別明也。若論十因。總合為憶念。以緣生疑發問。偏是彌勒一人。文殊先說過去求名。令交彌勒憶念。知文殊所記不謬。知佛必說法華。憶念第八王子。認釋迦為孫子。憶念八百弟子。認彌勒為弟子上憶念八王子了。
言此初也者。憶八百弟子成佛中。初染因也。經云。八百弟子中。有一人等者。
言不通利者。見在持經之次。更不持吉名而不通利。已得者總忘却。名多所忘失。
言內妙業不純者。解經中雖復讀誦眾經。而不通利。外則多貪聲譽者。解經中多所忘失。故號求名。
言論云汝號求名者。引論文也。示現文殊。知過去久遠事。故意道彌勒昔求名利。今文殊一一了知昔日之事。證文殊答。燈明佛是說法軌儀不錯故。所以言彌勒昔求名。問文殊菩薩修菩薩行。即不見他過去遏惡而揚善。如今於大眾中唱說彌勒是求名利等。非斥他人嫉他名利。何名菩薩。答疏言論云汝號等。不是非斥他彌勒菩薩。所以疏云。不爾。便成指斥他失也。
言此明淨因者。問彌勒菩薩既得成佛。如何染因得成佛耶。答亦有淨因。經云。是人亦以種諸善根因緣故。
言福慧雙植者。經云。已於千萬佛所種諸善本。即是得遇良緣。堅修福慧也。
言此初也者。即人也。將今即古。文殊乃是古昔曰妙光。將古即今。昔時妙光乃是今日文殊大士。又將今即古。彌勒乃是昔日求名。將古即今。往日求名還是今時彌勒。論云。汝號求名。示現知過去事。故即人也。又云。種諸善根等者。論家解即法也。
言贊曰即法總結答者。經家即法。經云。今現此瑞與本無異等者。今時靈山見雨華等。必釋迦說法華者。曰為妙光時。見燈明佛入定雨華等。後出家時。便說法華經。今時釋迦有此瑞相。必知釋迦出定。說法華經長行了。
言不頌初二因者。即是現見大義因。文字章句甚深意因也。
言後有二頌不入答中等者。即經云。諸人今當知等。
> After these words, there are two more verses that were not included in the previous answer. The sutra says: "All of you should now know," and so on.
言由此還分二者。空述指陳別事。古今相即。指此二答故。名由此也。
> This is further divided into two parts: one expounds emptiness directly, while the other points to other matters separately. "Past and present are mutually identical" refers to these two responses—hence the expression "therefore."
言七因分三者。七因分三答。讚揚希有答。顯後勝妙答。委陳同事答。偈中唯述初後二答。不述中間。顯後勝答。即妙是勝因也。經云。次復有佛。亦名日月燈明。次復有佛亦名日月燈明等。名同妙。性同妙。號同妙。法同妙。乃至所可說法。初中後善。是也。不顯勝妙因。唯述六因也。
> \[Seven Causes and Three Responses — Three Responses\] Seven causes and three responses. The three responses are: praising the rarity, revealing the superior excellence, and fully stating the shared practice. Within the verses, only the first and last responses are described; the middle one is not. The response of revealing superior excellence means that "wondrous" itself is the excellent cause. The sutra states: "Next, there was another Buddha, also named Light of Sun and Moon; then next, another Buddha, also named Light of Sun and Moon." This is to show that the name, nature, title, and teaching are all the same wondrousness, so that even the Dharma they taught was "good in the beginning, good in the middle, and good in the end." Since the wondrous and excellent cause is not revealed, only the six causes are described.
言讚揚希有中等若。經云。我念過去世等者。金云。略由五義。名為過去。一剎那過去。謂一切行中前前剎那已後所有諸行。二死沒過去。謂彼彼有情眾內分死。三懷滅過去。謂器世間三災等壞。四退失過去。謂未得四種不退法故。五盡滅過去。謂有餘無餘涅槃。煩惱盡。有餘涅槃。異熟盡滅。無餘涅槃。
言此初也者。初一頌眾成也。長行有二。初在俗。後出家。且在俗者。長行經云。其最後佛未出家時。有八王子。一名有意。二名善意。乃至各領四天下。二出家者。經云。是諸王子聞父出家。得阿耨菩提。至悉捨王位。亦隨出家。今頌中亦二。初二句在俗。經云。佛未出家時。所生八王子。唯述標。有子不述烈八名。明王化後二句。出家者。經云。見大聖出家。亦隨修梵行。長行。家有三形隨真侶。行出塵中得還良緣。堅修福慧。三段中。唯述行出塵中。長行經云。發大乘意。常修梵行。有無不同也。
言第二時成者。長行經云。是時日月燈明佛說大乘經。名無量義。至佛所護念。今頌中時佛說大乘等。
言與長行前後等者。長行先說動地。後說有情世間。今此頌文。先說有情。後說動地也。前後不同。天皷自然鳴。長行無。頌文有。有無不同。天雨曼陀華。長行開。頌文合。廣略不同。
言一切諸佛土等者。標舉經文。
言亦唯日月燈明佛等者。問何以知之。答疏云前云而此世間六種振動故。意言雖言一切諸佛土。亦唯是日月燈明佛自界動。非普動十方界也。
> "Though it says 'all buddha-lands are shaken,' we know this refers only to the realm of the Sun-Moon-Lamp Radiance Buddha. How do we know? Because the commentary states: 'The earlier passage says "the six kinds of trembling occur in this world."' Thus, although the text speaks of all buddha-lands, it actually means only the world of the Sun-Moon-Lamp Radiance Buddha was shaken—not the entire ten directions."
言化身報身等者。問既燈明一佛國土。何得言諸。答此明佛國一切皆動。化身報身下位非一。故言諸。資粮位化身對初地報。名下位。一大化身界。有百億小化身。初地又化得一百大化身界。每一大化。有百億有小化故。初地報身所化一百个百億小化。即燈明佛欲說法時。動得一百个百億小化身境。名諸也。
> Concerning terms like transformation body and reward body, someone asks: Since one Buddha's light illuminates a single Buddha land, why does it speak of "all" realms? The explanation is that this refers to everything within that Buddha land being stirred. The transformation body and reward body, as well as lesser stages, are not singular, hence the use of "all." The transformation body belonging to the stage of accumulating merit corresponds to the reward body of the first ground—these are called the lesser stages. A single great transformation body realm contains a hundred billion smaller transformation bodies. Those at the first ground can also transform into a hundred great transformation body realms. Within each great transformation, there are a hundred billion smaller transformations. Therefore, the reward body of the first ground transforms into a hundred groups of a hundred billion smaller transformations. Thus, when the Buddha Lamp-Light wishes to teach, He stirs a hundred groups of a hundred billion smaller transformation body realms. This is what is meant by "all."
言此初二也者。初放光者。唯時如來放眉間白毫相光。二照境者。照于東方萬八千佛土。靡不周遍。
言不頌入滅起塔者。釋迦長行中有七事。後彌勒頌文。不述入滅。雖述六事也。後燈明長行有七事。今頌文唯述五事。其入滅并起塔。遣不述。問燈明長行只如今所見。爭知有七事。答只如今所見之中。令得七事。或將釋迦。長行未燈明。長行亦合有七事也。
言此初也者。初半頌云。趣眾生。經云。示一切眾生生死業報處。
言處謂所趣報者。當來五趣身。名之為處。此被毛戴角身。名之為處。是無慚無愧業家所歸趣處。
言或處謂道理等者。因得處名。因是建立果處。善因是感善果處。惡因是感惡果處。此是道理。名處所也。
言或處謂處所者。地獄鐵墻鐵壁受用者。依止處也。二解各別也。
言此初也者。初見淨土也。經云。又見諸佛土等者。即燈明佛放光所見佛土也。問彼佛土以何物莊嚴。答經云。以眾寶莊嚴。問釋迦照東方佛土。如金色。彼燈明佛作何顏色。答經云。瑠璃頗梨色。即青色也。問曰。何彼佛作青色。答斯由佛光照。所以變作青色也。
言釋迦光照皆如金色等者。問釋迦放光所照境色何別。答四解。一云。毫作白色光。赤色白色。照世界作黃金色。如炬照雪。赤白各殊。二云。毫毛作白色光。作黃金色。照著世界。並作黃金色。三云。毫作白色光。赤作白照著世界。作瑠璃色頗梨色。問何故白光照世界。作誰誰色。乃至瑠璃色。答經云。以眾寶莊嚴。以瑠璃頗梨色。斯由佛光照。不妨白光照世界。作瑠璃頗梨色。四云。毫作白色光。作瑠璃色。照著世間。亦作瑠璃色。如把火入山照見種種色。
言欲顯大乘等者。問如釋迦所照境為金色。答疏云欲顯等。表一乘無二乘等果。可重者。七寶中金為最上句寶。重己物故。表此法華可寶重故。故唯金色也。
言眾德圓備等者。問何以燈明佛所照境以眾寶莊嚴。作瑠璃頗梨色。答疏云。眾德圓備等。意表此法華經眾味具足之經也。
言互影彰者。釋迦光照金色者。影取燈明世界亦作金色。燈明照世界。作瑠璃色。影取釋迦照世界亦作瑠璃色也。
言梵云吠瑠璃等者。即青黃赤白色也。章敬云。相傳釋迦云從山寶。即須彌山南面寶。此寶作青色。一切真寶皆不能壞。亦非煙焰所能鎔鑄。鬼有通力。破為器焉。或云。是妙翅鳥聲。鬼神破之。以賣與人間也。
言西方暑熱等者。敘玄應法師破也。西方暑熱。土地無氷。西方既有頗梨。又復無氷。明知石作此。上是玄應法師經音中不正義也。疏主前來引智度論。頗梨是氷化作。西方既有雪山霜雪。經夏不消。嚴疑特甚。何得無氷。何妨有千年氷化作耶。
言暑熱者。約大體說。問此瑠璃等。皆是燈明佛光中所見東方事。何以言西方等。答此疏中但解智度論中頗梨義。非以解此經文。然此但是疏主敘他文。非自義。若不爾者。智度論但言石室中千年氷。不定言西方。何得將西方難他。故知敘彼。
言此聞法也者。經云。如淨瑠璃中等。
言佛放光自映者。疏主解也。靈山會上。遙見東方世界佛成道。向紫磨黃金色身上。更放遍身光。只如丈六四面光各長丈六。通向此身光中。見紫磨黃金色身。如瑠璃筒中見真金像相似也。自暎也。
言或眾映佛等者。第二解也。東方世界有菩薩聲聞梵王帝釋繞佛坐。各各自有身光。遙見紫磨金色佛。眾人見光裏坐。如瑠璃筒中內現真金像。
言一頌勤戒者。一偈精進及持戒也。經云。或有諸比丘在於山林中等者。貞云。珠在蜯復。則命存。蜯失珠時。即便殞沒。比丘持戒。如蜯有珠。若破戒時。還如死蜯。問何故科云此明菩薩。經云而說比丘耶。答比丘即是菩薩故。欲顯在家行菩薩行。皆能持戒故。
言精進遍策故戒等者。問何故精進居先。持戒在後。答精進遍䇿三業故。居先。戒是學本。故居後也。
> "Because diligence comprehensively motivates all actions, therefore it comes first among precepts and the like. Question: Why is diligence placed first and moral discipline afterwards? Answer: Diligence comprehensively motivates the three types of actions, so it comes first. Moral discipline is the foundation of learning, therefore it is placed after.
言一頌施忍等。只如施中有財施法無畏施。忍有三。諦密法忍耐怨害忍安受苦忍。
> Reciting one verse on giving and patience: Giving includes the giving of material wealth, the giving of the Dharma, and the giving of fearlessness. Patience has three aspects: patience with the truth, patience with the secret Dharma, patience in enduring harm from others, and patience in enduring suffering.
言頌禪定者。經云。深入諸禪定者。根本智名深入。
言一頌智慧者。又見諸菩薩知法寂滅相。者謨云。一切諸法。本無自性。無自性則無生。無生則無滅。無滅即本來清淨。清淨即是自性涅槃。經云。諸法從本來。常自寂滅相。
言欲聞成也者。經云。爾時四部眾者是。
言前長行中等者。問長行但言二十億菩薩。不言四部眾。如何前言菩薩。頌言四眾耶。答疏言此言四部眾。互相顯故。長行云。二十億菩薩。影取長行亦有四眾也。頌中言四部眾。影取頌中亦有菩薩。
言前據發心等者。本來是四眾。長行已發心修行。即名菩薩。頌言約本。但言四眾也。
言長行有四者。一傳燈眷屬。二因說此經。三時節短長。四大眾安樂。
言此初也者。述因說。此經也。長行云。是時日月燈明佛。從三昧起。因妙光法師。說大乘經。名妙法蓮華。今頌云。天人所奉尊。適從三昧起等者。問燈明說法華。妙光證。經云。世尊既讚歎。令妙光歡喜。釋迦說法華。文殊證知。若爾燈明既讚妙光釋迦。何故不讚文殊。答文殊證經了。便向東方海娑竭羅龍宮去。不在會中。故不讚也。妙光在會。所以讚之。問何故釋迦說經。毀責鶖子。燈明化菩薩利根。故讚也。問光中所見八風。尚不動搖。何因妙光法師佛讚便生歡喜。答爾示現喜相。妙光亦離八風也。
言能引眾生至菩提等者。問何名世間眼。答日月證明佛八子。皆師妙光。妙光教化。令其堅固阿耨菩提。生眾生之智慧也。
言時節短長者。長行云。六十小劫不起于座。時會聽者亦坐一處。六十小劫身心不動。聽佛所說。謂如食頃。今此兩行述經云。世尊既讚歎等者。試勸所作也。問何故空勸精進。答今約眾行之中精進為首。能遍䇿三業諸行故。故先勸也。諸出世皆精進也。
言世間空虗者。問何故悲惱。答疏云世間空虗。
言此初也者。一頌勸勿生憂。經云。聖主法之王安慰無量眾等者。有當來可依投故。又示現入滅。實常樂我淨故。一切諸佛利益同故。俱利眾生也。
言此授記者。長行云。告諸比丘。是德藏菩薩。次當作佛。號曰淨身多陀阿伽等。今頌經是德藏菩薩於無漏實相等者。無漏無為體常住故。無漏有為離顛倒故。名為實相。菩薩於此理中。而悉通達。
言初一頌現入涅槃等者。長行經云。佛授記已。便於中夜。入無餘涅槃。今頌中經云。佛此夜滅度。如薪盡火滅等者。薪者柴也。月令注曰。大可折曰薪。小可束曰柴。謨云。薪如根熟能感之眾生。火類如來能應之智身。眾生緣盡。有類薪無。佛智息時。還同火滅。或薪者。喻一切眾生善根。火喻佛眾生善根。若有感。佛不滅。若無善根。佛即入滅也。如來出世。本為教化眾生。眾生既度盡。如來入滅也。
> The first verse speaks of the Buddha entering Nirvana. The prose section of the sutra says: After the Buddha gave his prophecy, he entered the final Nirvana at midnight. The verse section says: On this night, the Buddha passed away, like fire ceasing when the fuel is gone. Here, "fuel" refers to firewood. According to an ancient commentary, thick branches are called fuel, and small twigs are called kindling. A further explanation says: Fuel represents sentient beings who have ripened roots of faith, while fire represents the Buddha's responsive wisdom-body. When sentient beings' conditions are exhausted, it is like the fuel being gone; when the Buddha's wisdom rests, it is like the fire being extinguished. Alternatively, fuel can represent the good roots of all beings, and fire represents the Buddha. If sentient beings have good roots, the Buddha does not enter Nirvana; if they lack good roots, the Buddha does so. The Buddha appeared in the world solely to teach and transform beings. Once beings are completely saved, the Buddha naturally enters Nirvana.
言後一頌現失良醫等者。經云。比丘比丘尼其數如恒沙等者。醫師喻中經云。是時諸子聞父背喪。心大憂惱。而作是念。若父在者。慈愍我等。能見救護。今者捨我。遠喪他國。自惟孤露。無復恃怙。常懷悲感。心遂醒悟。乃知此藥色香味美。即取服之。毒病皆喻。
言第二善堅實等者。經云。是諸八王子。妙光所開化。堅固無上道。當見無數佛。
言若依小乘言於三等者。緣經文中。有無數佛字。所以解無數佛來處。從後向前來名逆。云勝觀者。是相好劫初逢佛也。燃燈。即八九十地。第三劫初逢佛也。釋迦牟尼。是地前一大阿僧祇劫初逢也。昔時釋迦身為瓦師時。逢古釋迦牟尼。若大乘。從因向果數。若小乘。從果向因數也。
言初劫逢釋迦牟尼等。初劫初不唯見一釋迦佛。更逢七萬五千佛。皆於彼佛邊。供養恭敬。修行諸行也。今釋迦往為陶師。逢一佛名釋迦牟尼佛。并二弟子。名舍利弗目乾連。侍者弟子名迦葉阿難。陶師見已。遂發願。願我當成佛。一如今釋迦。弟子等皆同。從此便修行。因圓果滿。得成佛。亦名釋迦。乃至第三劫滿百劫初。逢佛名勝觀。此相好劫。但逢此一佛教化。便得成佛也。百劫修相好劫者。若准大乘。千劫修相好。萬劫學威儀也。
言翹足讚嘆等者。案本行經第三。發心供養品云。我念往昔有如來。出現於世。名曰弗沙。是時佛有二弟子。勤修梵行。一名釋迦。二名彌勒。爾時彼佛觀二弟子成佛前後。觀見慈氏。於先成佛。釋迦在後。釋迦所化弟子眾生先根熟。如來作念。云何令彼根感相會。一人根熟即易。多人則難。即便語釋迦言。吾欲遊山。汝可隨後。在路却教釋迦。取尼師壇。爾時彼佛先到山。坐瑠璃窟。入火界定。釋迦見已。心生歡喜。合十指掌。翹於一足。讚歎彼佛。天上天下無如佛。十方世界亦無比。世界所有我盡見。一切無有如佛者。新翻云。天地此界多聞室。逝宮天處十方無。丈夫牛王大沙門。尋地山林遍無等。彼佛便記。於來世過九十四劫。當得作佛。號釋迦牟尼。按佛藏經云。彌勒發心先四十劫。釋迦方始發心。若爾如何釋迦先成佛。答釋迦勇猛。超彌勒四十劫。故先成佛。讚歎底沙佛超九劫。所以經云。往往言過去九十一劫。有毗婆尸佛。為雪山童子。求半偈捨身。超十二劫。為薩埵王子。捨身餓虎。超十一劫。為善仙人。布髮掩泥。超八劫。三度共超四十劫。又以理准。所超時節。非唯在百劫之中。讚底沙佛超九劫。定在百劫之中。餘在三劫之內。布髮掩泥。在第二僧祇滿。所餘二位。可通三劫。仍須除苦。七地已前。彼時未能捨身命也。
> \[Imagine someone standing on one toe, praising the Buddha. According to the third chapter of the \*Original Deeds Sutra\*, the "Offering with Resolve" chapter says: "I recall in a past age, a Buddha named Fóshā appeared in the world. He had two disciples diligently practicing pure conduct: one named Shìjiā, the other Mílè. At that time, the Buddha saw that these two disciples would become Buddhas at different times; Mílè would achieve it first, followed by Shìjiā. However, the disciples Shìjiā would teach were already ripe for awakening. The Buddha thought: 'How can I make their conditions meet? It’s easy for one person to become ripe, but difficult for many.' So he said to Shìjiā: 'I want to go into the mountains; you may follow me. On the way, please take the meditation mat.' When they reached the mountain, the Buddha sat in a crystal cave and entered a state of fiery concentration. Seeing this, Shìjiā was overjoyed. He joined his palms, balanced on one toe, and praised the Buddha: 'In the heavens above and the earth below, there is none like the Buddha; among all the worlds of the ten directions, none can compare. I have seen everything in the universe, and nothing equals the Buddha.' The newer translation says: 'In this realm of earth and heaven and the house of hearing, in the palace of the departed and the realms above, there is none like the Sage. The Great Bull, the renunciant, the enlightened one, searches the mountains and forests but finds no equal anywhere.' That Buddha then prophesied: 'In a future life, ninety-four eons from now, he will become a Buddha and be named Shìjiāmóuní (Śākyamuni).'"\] \[According to the \*Buddha Treasury Sutra\*, "Mílè (Maitreya) made his vow to become a Buddha forty eons earlier, while Shìjiā first made his vow after that. If so, why did Shìjiā become a Buddha first?"\] \[Answer: Shìjiā was so courageous and dedicated that he surpassed Mílè by forty eons, allowing him to become a Buddha earlier. His praise of Dǐshā (Kāśyapa Buddha) alone gained him a nine‑eon advantage. So the sutra says: "Often it is stated that there was a Buddha named Vipashyin ninety‑one eons ago. The young man in the Himalayas, in his quest for half a verse of truth, gave up his body, gaining twelve eons. As Prince Sattva, he sacrificed his body to a starving tiger, gaining eleven eons. As the ascetic Sumedha, he spread his hair over the mud to honor Dīpaṃkara Buddha, gaining eight eons. In three instances, he gained a total of forty eons. Logically, these gains do not fall exclusively within the hundred‑eon period. The nine‑eon gain from praising Dǐshā is definitely within that period, while the others are within three eons. The act of spreading hair over the mud marked the completion of the second grand kalpa. The other two acts may also belong to these three eons, though they must exclude the position of being still in the stage of suffering. Before the seventh stage of enlightenment, one is not yet able to give up body and life."\]
言若依大乘第四依菩薩等者。隱法師云。涅槃經始終有十六分義。楷定邪正。如世間彈有十六兩。楷定無遺。賀云。地前有八。地上有八。且地前有八。為凡夫說四諦。苦空無常無我。對治執身。為常樂我常。又對治外道。說般若。除執我倒。為闡提說信。除不信倒。為聲聞說大智。令除執著三昧除。為緣覺說大悲。除趣寂障。此名地前。八地上八者。入初地離分段死及煩惱。分證真如。即得常樂我淨。為四計。成八也。地上地前。成十六分義也。
言古來配在第十地等者。第四依菩薩。供養八恒佛。疏主意配第四依。在相好劫也。古師配在第十地。所以言今亦未定。引真諦三藏。第四依中。在相好劫。為正。
言真諦三藏釋言初劫等者。配位也。有兩解。一云。見道已前初劫。為第一依。初二三地為第二依。四五六地為第三依。後之四地為第四依。二云。地前初劫為初依。初地至七地為第二依。八地九地十地為第三依。相好劫為第四依上配二十配六恒沙了。又有說云。初依菩薩供五恒佛。第二依六恒佛。只於五上帖一。第三依供七河。只於五上帖二。第四依供八河。只於五上帖三。此順疏中八恒沙佛。當見無數佛。若數二十六河沙。道理又別。若八王子。是八地已上菩薩。更供養八河。名得成佛。名當見無數佛。若是初地菩薩。更供養二十一河沙佛。名當見無數佛。
言所以今言得入等者。由引真諦解。第三劫七恒佛。明知八恒在相好劫也。是故得入八地。仍言當見無數佛也。
言此初也者。一頌憶八王子也。長行經云。其最後成佛者。名曰燃燈。頌言天中天者。眾生類中。天最勝。諸天奉佛。尊勝於天。故說如來。名天中天也。
言具六失者。心常懷懈怠已下六句經文。便成六失也。
言第二貪著等者。已得名利不捨。未得名利更求也。第五應習不進。第六已誦廢忘也。
言族者類也等者。四閭為族。閭即里也。五家為隣。五隣為里。二十五家為一閭。四閭即百家也。
言淨因有二等者。長行經云。是人亦以種諸善根因緣故。得值無量百千萬億諸佛。供養恭敬。尊重讚歎。今頌言。亦行眾善業等。
言二果者。得成佛號曰彌勒。自利果也。廣度諸眾生。利他果也。淨因家之果。名為二淨果。問二果既在未來。何名為憶。答文殊憶念。得觀未來。名憶何失。
言此初也者。初一頌即人也。長行經云。彌勒當知。爾時妙光菩薩。豈異人乎。我身是也。求名菩薩。汝身是也。今頌云。彼佛滅度後等。
> This explains the beginning. The first verse refers to a person. The prose passage in the sutra says: “Maitreya, you should know. Was the Marvelous Light Bodhisattva at that time someone else? He was none other than myself. The bodhisattva who sought fame? He was you.” Now the verse says: “After that buddha passed into nirvana...” and so on.
言此即法者。長行經云。今見此瑞。與本無異。是故惟忖。今日如來。當說大乘經名妙等。今頌云。我見燈明佛等。
> The text says: "This is the Dharma." The prose sutra states: "Now I see this auspicious sign—it is no different from the original. Therefore, I reflect that today the Tathāgata will surely expound the Mahāyāna sutra called 'The Wonderful Dharma' and so on." The verse now says: "I saw the Buddha Dīpaṃkara and others..."
言此結成等者。經言。今相如本瑞等者。雨華動地。名為本瑞也。實相義者。一乘理智為實相。放光動地為助發。
言雨道芽生等者。如世間雨。略有四種。一定風。除邪見風故。二壓塵。除惑業塵故。三滋發萌芽。令發勝心故。四諸苗增。長增長勝法故。此意指在方便品。佛說一乘。名法雨也。鶖子迴心根熟。名智芽。生文殊菩薩問彌勒菩薩。意言如來欲向方便品中斷鶖。子等疑。為說一乘。名為法雨。法空智初地門中。增長菩提智芽也。
## 法華經玄贊要集卷第十四
乾符六年冬溫洲開元寺講大慈恩比丘弘舉傳寫供養。
元久三年丙寅正月二二日書寫了。
為興隆佛法利樂有情而已。 凝圓生年五十八
> For the flourishing of the Buddha's teachings and the welfare of all sentient beings. NingyuanAged 58