仁王經疏 1.48

1.48

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.