[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708) › 1.48 # 仁王經疏 1.48 仁王經疏 1.48 - **Language:** Classical Chinese ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1708.1.48) 釋曰：自下第三別讚功德。即分為八：一有為無為德、二十智差別德、三三根差別德、四十六觀門德、五三假觀門德、六三空觀門德、七四諦觀門德、八緣生觀門德。此即第一、有為無為德。薩婆多宗，即下所說十智等德皆是有為，四相所遷故。自性出體，即用大地慧為自性。共有出體，隨其所應，四蘊五蘊以為自性。無為功德，即滅諦無為，或非擇滅，亦名斷德，謂斷一切事中無知，得非擇滅，亦斷德攝，如《俱舍》云「諸一切種諸冥滅等，讚佛德故。」今依大乘，有為功德，麁相分別，大同薩婆多宗，於理無違。無為功德，即是真如擇滅無為及非擇滅。所以者何？本來清淨涅槃，即六無為中非擇滅攝。又大乘宗擇滅無為，即真如上離障所顯，更無別體。如是無為，非相所遷，故名無為。識心所變，據實生滅，似無為故，亦是無為。 > Explanation: Below is the third \[part\], separately praising their virtues. This is divided into eight: first, conditioned and unconditioned virtues; second, virtues of the distinctions among the ten knowledges; third, virtues of the distinctions among the three faculties; fourth, virtues of the sixteen contemplation gates; fifth, virtues of the three designation contemplation gates; sixth, virtues of the three emptiness contemplation gates; seventh, virtues of the four truths contemplation gates; eighth, virtues of the conditioned origination contemplation gates. This is the first: conditioned and unconditioned virtues. In the Sarvāstivāda school, the virtues such as the ten knowledges explained below are all conditioned, because they are altered by the four characteristics. Identifying their essence by intrinsic nature, their intrinsic nature is wisdom of the great ground (mahābhūmika). Identifying their essence by co-arising, their intrinsic nature is the four skandhas or five skandhas, as appropriate. Unconditioned virtues are the unconditioned of the truth of cessation, or apratisaṃkhyā-nirodha; they are also called the virtue of abandonment, meaning the abandonment of ignorance in all matters, attaining apratisaṃkhyā-nirodha, which is also subsumed under the virtue of abandonment, as the Kośa states: “All darkness and cessation of all kinds and so forth praise the Buddha's virtues.” Now according to the Mahāyāna, conditioned virtues, distinguished by their coarse characteristics, are largely the same as in the Sarvāstivāda school, without conflict with principle. Unconditioned virtues are precisely the tathatā, pratisaṃkhyā-nirodha unconditioned, and apratisaṃkhyā-nirodha. Why is this? Originally pure nirvāṇa is subsumed under apratisaṃkhyā-nirodha among the six unconditioneds. Furthermore, in the Mahāyāna school, pratisaṃkhyā-nirodha unconditioned is revealed by separation from obstacles on the tathatā, and has no separate essence. Such unconditioneds are not altered by characteristics; hence they are called unconditioned. As transformed by the perceiving mind, they actually arise and cease, but because they resemble the unconditioned, they are also unconditioned. > — English (machine translation) (machine translation) - [Previous: 1.47](https://indike.org/pramana/in.bauddha.taisho.1708.1.47) - [Next: 1.49](https://indike.org/pramana/in.bauddha.taisho.1708.1.49) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1708.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.1.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1708.1.48](https://indike.org/pramana/in.bauddha.taisho.1708.1.48) · Pramāṇa