[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) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 2.43.3 # 勝鬘寶窟 2.43.3 勝鬘寶窟 2.43.3 - **Language:** Classical Chinese ### [2.43.3](https://indike.org/pramana/in.bauddha.taisho.1744.2.43.3) 「唯有如來」下，此第二對，亦有三：一明佛得。 「成就無量功德」，釋成佛得所以。 「羅漢」下，第二句，明二乘不得。 「言得涅槃者」，第三會教。 「唯有如來」下，第三對，且有三句：初明佛得； 次明二乘不得； 「言得涅槃者」，第三會教。 「唯有如來」下，第四對，且有三句：一明佛得、次明二乘不得、第三會教。 初言「所應斷過皆悉斷滅」者，謂方便淨也。 「成就第一清淨」，謂性淨也。 又以斷一切過故，所以一切清淨也。 《佛性論》中約位辨此四德：一切功德在第八地、無量功德在第九地、不思議功德在十地、第一清淨功德在佛地。 故論云「一切功德即是第八不動地位，無分別、無穿漏、無中間，自然成，菩薩聖道恒相應故。 諸佛如來無境界中，一切功德皆得成就。 二無量功德者，是第九善慧地位，無數禪定陀羅尼門海能攝，無量智所依止故，無量功德皆成就。 三不可思議功德，是第十法雲地位，一切如來祕密法藏證見明了，智慧所依故，故不思議皆得成就。 四究竟清淨者，一切惑及一切習氣一切智障已滅盡故，由滅盡智彰故，究竟清淨功德圓滿成就。 」問：何故明此四功德？ 答：涅槃與此四功德相攝不相離故。 故論云「對身見眾生說名法身，對顛倒眾生說名如來，對始行大乘菩薩說名真諦。 」此三後當釋。 「對十地菩薩說名佛有涅槃，具四功德。 」獨佛有四功德。 前約四人具四，後獨佛有四，今此中但就佛論也。 問：此四功德云何淺深？ 答：一切止是該羅之名，其義猶通。 無量是數極，過前一切。 不思議絕於圖度，又過無量。 此三就德門，故有勝劣。 第四就斷門，對二乘不淨明佛淨也。 江南人明佛具有四功德，即是四智義：初是我生已盡智、第二梵行已立智、第三所作已辦智、第四不受後有智也。 對上二乘四智，故明佛有四智。 「唯有如來得涅槃」下，第五，前，結歎如來得涅槃。 「是故羅漢」下，結二乘不得。 文處易知。 言「瞻仰」者，降金剛已還是眾生位，如來居宗體極，道出三乘十地行外，為三乘十地眾生之所瞻仰也。 「言阿羅漢辟支佛觀察解脫」者，此下明四智不究竟。 於中且合為二、離成四。 合為二者，一明二乘不得四智； 「若知一切苦」下，明如來得。 問：但應明二乘不得，何故明佛得？ 答：凡有二義，一舉佛得顯其不得、二欲標示二乘所入故也。 前涅槃中初明佛得、後辨二乘不得，今前明二乘不得、後明佛得者，互現也。 言離成四者，一顯二乘不得； 二「何以故有二死」下，釋二乘不得所以； 三「若知一切苦」下，釋如來得之所以； 四「如來正師子吼我生已盡」下，釋如來得。 二乘前明不得、後明不得所以，如來前明得之所以、後明得者，皆且互現也。 前涅槃中，前明佛得、後明得之所以，今四智中，前明得之所以、後明得者，且是互現也。 二乘涅槃中，前明不得所以，後明不得、方便言得； 今四智中，前明不得、後明不得所以。 且是互現。 明不得中有二：一牒如來昔言； 從「且是如來方便」下，會佛教意也。 牒昔言中有二：一明二乘四智究竟； 二從「得蘇息處」，明二乘涅槃究竟。 「阿羅漢辟支佛」，此是得智人也。 「觀察解脫四智究竟」者，是四智相，無學聖智。 有為解脫，解脫即是四智正體。 二乘出現有中，觀彼解脫生四智究竟之想，名觀解脫四智究竟。 「得蘇息處」，第二得涅槃究竟，離分段死，故名為蘇。 六道之中不得往來，稱之為息也。 有人言：觀察者，依《雜心》，盡無生二智境界在四門。 盡無生二智開之，即成四智。 境界在四門者，通觀四諦為境界，故言觀察。 言盡無生二智境界在四門者，開盡無生智成四智，如上釋。 境界在四門者，如言苦我已知，是盡智； 不復更知，是無生智。 餘三亦爾。 故云境界在四門解脫者，無學解脫位也。 > From "Only the Tathāgata" onwards, this is the second pair, which also has three \[parts\]: first, it clarifies the Buddha's attainment; "accomplishes immeasurable merit" explains the reason why the Buddha attains it; from "arhats" onwards is the second clause, clarifying that the two vehicles do not attain it; "as for saying that they attain nirvāṇa" is the third, harmonising the teaching. From "Only the Tathāgata" onwards is the third pair, which also has three clauses: first, it clarifies the Buddha's attainment; next, it clarifies that the two vehicles do not attain it; "as for saying that they attain nirvāṇa" is the third, harmonising the teaching. From "Only the Tathāgata" onwards is the fourth pair, which also has three clauses: first, it clarifies the Buddha's attainment; next, it clarifies that the two vehicles do not attain it; third, it harmonises the teaching. First, "all faults that should be severed are severed and eliminated" refers to purification by upāya. "Accomplishing the foremost purity" refers to essential purity. Furthermore, because all faults are severed, all is purified. The \*Buddhadhātu-śāstra\* distinguishes these four virtues in terms of stages: all merit is at the eighth bhūmi, immeasurable merit is at the ninth bhūmi, inconceivable merit is at the tenth bhūmi, and the merit of the foremost purity is at the Buddha stage. Thus the treatise says: "'All merit' is the stage of the eighth \[bhūmi\], the Immovable (acalā), because it is free of discrimination, free of leakages, and uninterrupted, spontaneously accomplished, and constantly corresponds to the noble path of the bodhisattva. In the domain of non-objective boundary of the buddhas and tathāgatas, all merits are accomplished. Second, 'immeasurable merit' is the stage of the ninth \[bhūmi\], Good Intelligence (sādhumatī), because it is capable of subsuming the ocean of countless entrances to samādhi and dhāraṇī, and is that upon which immeasurable wisdom relies; therefore immeasurable merits are all accomplished. Third, 'inconceivable merit' is the stage of the tenth \[bhūmi\], Cloud of Dharma (dharmameghā), because the secret Dharma-treasuries of all tathāgatas are clearly witnessed and seen, being that upon which wisdom relies; therefore the inconceivable \[merits\] are all accomplished. Fourth, 'ultimate purity' is because all afflictions, all lingering predispositions (vāsanā), and all obstacles to knowledge are already eliminated; because the wisdom of complete elimination is manifest, the merit of ultimate purity is fully accomplished." Question: Why clarify these four merits? Answer: Because nirvāṇa and these four merits subsume each other and are not separate. Thus the treatise says: "For the sake of sentient beings with the view of self, it is called the dharmakāya; for the sake of perverted sentient beings, it is called the tathāgata; for the sake of bodhisattvas newly embarking on the Mahāyāna, it is called the true reality." These three will be explained later. "For the sake of bodhisattvas of the tenth bhūmi, it is called the Buddha's possession of nirvāṇa, endowed with the four merits." Only the Buddha has the four merits. Previously it was in terms of four persons being endowed with the four; later, only the Buddha has the four; here it is discussed solely with respect to the Buddha. Question: How are these four merits shallower or deeper? Answer: "All" is merely a comprehensive name; its sense remains general. "Immeasurable" is the culmination of count, surpassing the preceding "all". "Inconceivable" transcends conceptual calculation, further surpassing "immeasurable". These three are in terms of the portal of virtues, so there are superior and inferior ones. The fourth is in terms of the portal of severance, clarifying the Buddha's purity in contrast to the impurity of the two vehicles. Masters south of the Yangtze explained the Buddha's possession of the four merits as the meaning of the four wisdoms: the first is the wisdom that my births are exhausted; the second is the wisdom that the brahma-conduct has been established; the third is the wisdom that what was to be done has been accomplished; the fourth is the wisdom that there will be no further becoming. In contrast to the four wisdoms of the two vehicles above, it clarifies that the Buddha has the four wisdoms. From "Only the Tathāgata attains nirvāṇa" onwards is the fifth: first, it concludes by praising the Tathāgata's attainment of nirvāṇa. From "Therefore the arhats" onwards concludes that the two vehicles do not attain it. The textual context is easy to know. As for "gaze up with reverence": beneath the adamantine \[stage\] is still the rank of sentient beings; the Tathāgata abides as the pinnacle and embodies the ultimate, his path surpassing the practice of the three vehicles and the ten bhūmis, being that which sentient beings of the three vehicles and ten bhūmis gaze up at with reverence. As for "speaking of arhats and pratyekabuddhas observing liberation": below this clarifies that the four wisdoms are not ultimate. Therein, it may be combined into two or divided into four. Combined into two: first, it clarifies that the two vehicles do not attain the four wisdoms; from "if one knows all suffering" onwards, it clarifies that the Tathāgata attains them. Question: It should only clarify that the two vehicles do not attain them; why clarify that the Buddha attains them? Answer: There are two meanings in general: first, adducing the Buddha's attainment reveals their non-attainment; second, it intends to indicate that which the two vehicles enter. Previously, within \[the discussion of\] nirvāṇa, it first clarified the Buddha's attainment and later distinguished the non-attainment of the two vehicles; here, it first clarifies the non-attainment of the two vehicles and later clarifies the Buddha's attainment—they reveal each other mutually. As for dividing into four: first, it shows that the two vehicles do not attain them; second, from "Why is this? Because there are two kinds of death" onwards, it explains the reason why the two vehicles do not attain them; third, from "if one knows all suffering" onwards, it explains the reason why the Tathāgata attains them; fourth, from "the Tathāgata's genuine siṃhanāda that my births are exhausted" onwards, it explains the Tathāgata's attainment. For the two vehicles, it first clarifies the non-attainment and later clarifies the reason for non-attainment; for the Tathāgata, it first clarifies the reason for attainment and later clarifies the attainment—these are also mutually revealing. In the preceding \[discussion of\] nirvāṇa, it first clarified the Buddha's attainment and later clarified the reason for attainment; now in \[the discussion of\] the four wisdoms, it first clarifies the reason for attainment and later clarifies the attainment—this is also mutually revealing. In the nirvāṇa of the two vehicles, it first clarified the reason for non-attainment, and later clarified the non-attainment and the conventional statement of attainment; now in the four wisdoms, it first clarifies the non-attainment and later clarifies the reason for non-attainment. These are also mutually revealing. Clarifying the non-attainment contains two parts: first, citing the Tathāgata's past statements; from "moreover, this is the Tathāgata's upāya" onwards, it harmonises the intent of the Buddha's teaching. Within citing the past statements there are two parts: first, clarifying the culmination of the four wisdoms of the two vehicles; second, from "attaining the resting place", clarifying the culmination of the nirvāṇa of the two vehicles. "Arhats and pratyekabuddhas": these are the persons who attain wisdom. "Observing liberation, the four wisdoms are ultimate": this is the mark of the four wisdoms, the noble wisdom of the non-learner (aśaikṣa). Conditioned liberation—liberation is the actual substance of the four wisdoms. The two vehicles emerge within existence and, observing that liberation, give rise to the thought that the four wisdoms are ultimate; this is called "observing liberation, the four wisdoms are ultimate". "Attaining the resting place" is the second: attaining the culmination of nirvāṇa; being free from fragmentary death (pariccheda-cyuti) is called "reviving" (su); no longer going back and forth among the six destinies is called "resting" (xi). Some say: "observing" relies on the \*Saṃyuktābhidharmahṛdaya\*, where the realms of the two wisdoms of exhaustion (kṣayajñāna) and non-arising (anutpādajñāna) lie within the four gates. When the two wisdoms of exhaustion and non-arising are unfolded, they constitute the four wisdoms. That their realms lie within the four gates means that generally observing the four truths serves as their realm; hence it says "observing". Saying that the realms of the two wisdoms of exhaustion and non-arising lie within the four gates means unfolding the wisdoms of exhaustion and non-arising to form the four wisdoms, as explained above. Their realms lying within the four gates means: as in saying "suffering has already been known by me" is the wisdom of exhaustion; "it will not be known again" is the wisdom of non-arising. The other three \[truths\] are also like this. Therefore it says that the realm lies within the four gates. "Liberation" is the stage of liberation of the non-learner. > — English (machine translation) (machine translation) - [Previous: 2.43.2](https://indike.org/pramana/in.bauddha.taisho.1744.2.43.2) - [Next: 2.43.4](https://indike.org/pramana/in.bauddha.taisho.1744.2.43.4) - [Up: 2.43](https://indike.org/pramana/in.bauddha.taisho.1744.2.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.2.43.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.2.43.3](https://indike.org/pramana/in.bauddha.taisho.1744.2.43.3) · Pramāṇa