[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) › [觀音玄義](https://indike.org/pramana/in.bauddha.taisho.1726) › 1.36 # 觀音玄義 1.36 觀音玄義 1.36 - **Language:** Classical Chinese ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1726.1.36) 十釋智斷者，通途意智即有為功德滿，亦名圓淨涅槃。言有為功德者，即是因時智慧，有照用修成之義，故稱有為。因雖無常，而果是常，將因來名果，故言有為功德滿也。斷即無為功德滿，亦名解脫，亦名方便淨涅槃。言無為者，若小乘但取煩惱滅、無為斷，但離虛妄，名為解脫，其實未得一切解脫，此乃無體之斷德也。大乘是有體之斷，不取滅無為斷，但取隨所調伏眾生之處惡不能染，縱任自在，無有累縛，名為斷德，指此名無為功德。故《淨名》云「不斷癡愛起諸明脫。」又云「於諸見不動而修三十七品，愛見為侍，亦名如來種，乃至五無間皆生解脫。」無所染礙名為一切解脫，即是斷德，無為也，寂而常照即智德也。小乘灰身滅智，既其無身，將何入生死而論調伏無礙、無染？滅智何所照寂？如此智斷圓極，故法身顯著，即是三種佛性義圓也。法身滿足即是非因非果正因滿，故云「隱名如來藏，顯名法身。」雖非是因而名為正因，雖非是果而名為法身。《大經》云「非因非果名佛性」者，即是此正因佛性也。又云「是因非果名為佛性」者，此據性德緣了，皆名為因也。又云「是果非因名佛性」者，此據修德緣了皆滿，了轉名般若，緣轉名解脫，亦名菩提果，亦名大涅槃果果，皆稱為果也。佛性通於因果，不縱不橫性德時三因，不縱不橫果滿時名三德，故《普賢觀》云「大乘因者，諸法實相；大乘果者，亦諸法實相。」智德既滿，湛然常照，隨機即應，一時解脫；斷德處處調伏，皆令得度。前問答從智德分滿受名，後問答從斷德分滿受名，故知以智斷因緣名觀世音普門也。 > Tenth, in explaining wisdom and eradication: in general terms, wisdom means the perfection of conditioned merit, also called the completely pure nirvāṇa. 'Conditioned merit' refers to the wisdom of the causal stage, which has the meaning of illuminating functioning cultivated to completion; hence it is called 'conditioned.' Though the cause is impermanent, the fruit is permanent; naming the fruit from the cause, it is therefore called the perfection of conditioned merit. Eradication means the perfection of unconditioned merit, also called liberation, and also called the expediently pure nirvāṇa. As for 'unconditioned': in the Hīnayāna, one merely takes the cessation of defilements as unconditioned eradication, merely departing from delusion, and calls it liberation; in truth they have not attained total liberation—this is the virtue of eradication without an ontological substance. The Mahāyāna is an eradication that has an ontological substance: it does not take cessation as unconditioned eradication, but merely takes as the virtue of eradication the fact that wherever one tames sentient beings, evil cannot defile one, and one is unrestrained and free, without entanglement or bondage; pointing to this, it is called unconditioned merit. Therefore the Vimalakīrtinirdeśa says: 'Without eradicating ignorance and craving, one gives rise to the various clarities and liberations.' And it says: 'Without stirring from among the various views, one cultivates the thirty-seven factors of awakening; craving and views serve as one's attendants, which is also called the lineage of the Tathāgata, up to the five inexpiable offenses, all giving birth to liberation.' Being free of defilement and obstruction is called total liberation; this is the virtue of eradication, the unconditioned; being tranquil yet ever illuminating is the virtue of wisdom. In the Hīnayāna, they reduce the body to ashes and extinguish wisdom: having no body, how could they enter birth-and-death to discuss taming \[beings\] without obstruction and without defilement? Extinguishing wisdom, what would their tranquility illuminate? When wisdom and eradication are thus perfectly consummated, the dharma-kāya is clearly manifested, which means the three kinds of Buddha-nature are perfected in meaning. When the dharma-kāya is fulfilled, that is the fulfillment of the direct cause that is neither cause nor fruit; hence it is said: 'When concealed, it is named the tathāgatagarbha; when manifest, it is named the dharma-kāya.' Though it is not a cause, it is called the direct cause; though it is not a fruit, it is called the dharma-kāya. When the Great Sūtra says, 'Neither cause nor fruit is called the Buddha-nature,' this refers to this direct-cause Buddha-nature. When it says, 'Being a cause and not a fruit is called the Buddha-nature,' this is said based on the conditioning and revealing of inherent nature, both being called causes. When it says, 'Being a fruit and not a cause is called the Buddha-nature,' this is said based on the conditioning and revealing of cultivated virtue being both fulfilled: revealing transforms into prajñā, and conditioning transforms into liberation, also called the fruit of bodhi and the fruit-of-fruits of great nirvāṇa—all are termed fruits. Buddha-nature pervades cause and fruit: neither vertical nor horizontal, at the time of inherent nature they are the three causes; neither vertical nor horizontal, when the fruit is fulfilled they are called the three virtues. Therefore the Samantabhadra Contemplation Sūtra says: 'The cause of the Mahāyāna is the true mark of all phenomena; the fruit of the Mahāyāna is also the true mark of all phenomena.' When the virtue of wisdom is fulfilled, it is serenely, ever illuminating, responding instantly according to capacity, delivering liberation in a single moment; the virtue of eradication tames in every place, causing all to attain crossing over. The former question and answer receive their name from the fulfillment of a portion of the virtue of wisdom; the latter question and answer receive their name from the fulfillment of a portion of the virtue of eradication. Therefore know that by the conditions of wisdom and eradication, it is named Avalokiteśvara's Universal Gate. > — English (machine translation) (machine translation) - [Previous: 1.35](https://indike.org/pramana/in.bauddha.taisho.1726.1.35) - [Next: 1.37](https://indike.org/pramana/in.bauddha.taisho.1726.1.37) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1726.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1726~en-mt.1.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1726.1.36](https://indike.org/pramana/in.bauddha.taisho.1726.1.36) · Pramāṇa