[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) › 3.24 # 勝鬘寶窟 3.24 勝鬘寶窟 3.24 - **Language:** Classical Chinese ### [3.24](https://indike.org/pramana/in.bauddha.taisho.1744.3.24) 「如是八聖諦」下，第四開權顯實。就文為二：一者權實雙舉、第二偏釋於實。權實各四，故云八諦。「如來說四諦」者，第二偏明於實。就文又二：一者略說、二者廣論。前八之中，無作四諦是佛所知，故言如來說四諦也。馥師云：「雖有作無作者，其名目唯苦集滅道之四。此意離故成八、合成四也。」「如是四無作聖諦義」者，此下第二廣辨。無作四諦是如來諦，即是顯如來唯說無量諦之所以。前開二門、次廣釋之。「如是四諦如來究竟」，第一章門；「非羅漢」下，第二章門，成上如來說四諦所以。所言事者，諦有三種：一者解究竟，所謂一切染淨法相、自身染淨因果，究竟解知一切四諦法相；二行究竟，於己諦事，苦集斷盡、滅道修滿；三說究竟，既如實悟，還如實說。佛具此三也，故云事究竟。二乘事不究竟，亦有三義：一解不究竟，於四諦法知之不窮；二行不究竟，於己苦集斷之不盡、於己滅道證之未圓；三說不究竟，既不如實悟，亦不如實說。是故二乘事不究竟也。「何以故」下，第二釋也。前釋二乘非究竟，次釋佛究竟。「何以故」者，問也。何故二乘諦不究竟耶？「非下中上得涅槃」者，此答釋也。有人言：此文是倒。若正，應言下中上法非得涅槃。二乘隨別漸觀四諦，名下中上，以漸觀故。不能究竟除苦斷集證滅修道，故名非得涅槃。所謂不得大般涅槃，以不得故，名四諦事不究竟也。如來頓得涅槃究竟盡原，始與無作名也。有人言：非二乘利鈍中根人得究竟涅槃。有人言：下中上者，七學為下、羅漢為中、辟支為上，此三隨所滅處皆是涅槃。有人言：下者聲聞、中者緣覺、上者佛也。如《涅槃》云「聲聞之人以小涅槃而般涅槃，緣覺之人以中涅槃而般涅槃，諸佛如來以上涅槃而般涅槃」也。明涅槃體性平等無三差別，良以大乘者得涅槃究竟，中下二乘未得此理，故言事不究竟也。今明此文非倒。所言非者，非是下中上三法差別得大涅槃也。「何以故」下，此釋如來究竟涅槃。前問、次答。問意：何故如來於無作諦事究竟？「以一切如來」下，第二對問解釋，明四諦究竟。即四成別：「知一切苦」者，於苦究竟。「斷一切煩惱」下，於集究竟。「滅意生身陰」下，於滅究竟，壞一切煩惱藏。「修一切苦滅道者」下，於道究竟。所以須示文處者，以此中文相交加，故宜應記之也。「知一切未來苦」者，佛斷現在習盡，則未來報不起，故言知未來苦也。又苦果對於集因，則因在現、果在未來。有人言：苦輪通於三世，過去已謝、現事易知、未來無極，二乘方所應經，故別言之。馥師云：「意生身苦，於二乘是未來。能知是苦，則無苦不知。」「斷一切煩惱上煩惱所攝受一切集」，五住根本性成者，是一切煩惱。五住所起。是上煩惱。此二煩惱，通攝分段變易因盡，故言攝一切集。有人言：所攝受一切集，是所潤之業能招變易者也。斷一切煩惱者，無明住地也。上者，恒沙及四住也。所攝受一切集者，明一切煩惱皆悉攝盡，總名集諦。「滅一切意生身除一切苦滅作證」者，上來略別釋佛知苦究竟、斷集究竟，今第三廣釋知滅究竟。就文有三：一略明知滅究竟；二「非壞法故」下，廣明知滅究竟。「一切苦滅唯佛得證」下，結佛知滅究竟。所以須示文處者，亦以文相交加故也。初地已上，變易之身是意生身陰。然佛實具滅分段變易因果，但對二乘，故偏說滅變易耳。「一切苦滅」者，上但言滅意生身，恐畏疑滅苦不盡，故云一切苦滅作證。 > From "such eight noble truths" onward is the fourth \[section\], opening the provisional to reveal the real. In the text there are two parts: first, mentioning both the provisional and the real together; second, specifically explaining the real. Since the provisional and the real each have four, it speaks of the "eight truths". "The Tathāgata expounds the four truths" is the second, specifically illuminating the real. In the text there are again two parts: first, a brief statement; second, an extensive discussion. Among the previous eight, the four unconditioned truths are what the Buddha knows; therefore it says that the Tathāgata expounds the four truths. Master Fu says, "Although there are conditioned and unconditioned, their items are only the four of suffering, origin, cessation, and path. This means that when separated they make eight, and when combined they make four." From "the meaning of such four unconditioned noble truths" onward is the second \[part\] below, extensively distinguishing them. The four unconditioned truths are the truths of the Tathāgata, which reveals why the Tathāgata expounds only the immeasurable truths. First it opens two headings, and next extensively explains them. "Such four truths the Tathāgata has brought to consummation" is the first heading; from "not arhats" onward is the second heading, establishing the reason why the Tathāgata above expounds the four truths. Regarding the term "matter" (kārya): as for the truths, there are three kinds \[of consummation\]: first, consummation of understanding—namely, the marks of all defiled and pure phenomena and the defiled and pure causes and fruits in oneself, thoroughly understanding and knowing all the marks of the phenomena of the four truths; second, consummation of practice—regarding the matter of one's own truths, suffering and origin are severed completely, and cessation and the path are cultivated to fulfillment; third, consummation of exposition—having awakened as it truly is, one also expounds it as it truly is. The Buddha possesses these three; therefore it says the matters are consummated. The two vehicles do not consummate the matters, which also has three meanings: first, non-consummation of understanding—their knowledge of the phenomena of the four truths is not exhaustive; second, non-consummation of practice—regarding their own suffering and origin, they do not sever them completely, and regarding their own cessation and path, their realization is not complete; third, non-consummation of exposition—they neither awaken as it truly is nor expound it as it truly is. For this reason, the two vehicles do not consummate the matters. From "Why is that?" onward is the second, the explanation. First it explains that the two vehicles are not ultimate, and next it explains that the Buddha is ultimate. "Why is that?" is the question: Why are the truths of the two vehicles not ultimate? "It is not by lower, middling, and superior that nirvāṇa is attained" is the answer and explanation. Some say: This text is inverted. If properly arranged, it should say that by lower, middling, and superior dharmas nirvāṇa is not attained. The two vehicles gradually contemplate the four truths in distinct stages, which is called lower, middling, and superior; because of this gradual contemplation, they cannot ultimately eliminate suffering, sever origin, realize cessation, and cultivate the path; therefore it is said that they do not attain nirvāṇa—meaning they do not attain great parinirvāṇa; because they do not attain it, the matters of the four truths are called not ultimate. The Tathāgata suddenly attains nirvāṇa, ultimately exhausting the source, and only then is it given the name "unconditioned". Some say: It is not that people of sharp, dull, and middling faculties of the two vehicles attain ultimate nirvāṇa. Some say: As for lower, middling, and superior, the seven trainees are lower, arhats are middling, and pratyekabuddhas are superior; for these three, according to the place where cessation occurs, all are nirvāṇa. Some say: Lower is the śrāvaka, middling is the pratyekabuddha, and superior is the Buddha. As the Nirvāṇa \[Sūtra\] says, "Śrāvakas enter parinirvāṇa with a lesser nirvāṇa, pratyekabuddhas enter parinirvāṇa with a middling nirvāṇa, and the Buddhas, Tathāgatas, enter parinirvāṇa with a superior nirvāṇa." This clarifies that the nature of nirvāṇa is equal and without three differences; truly because those of the Mahāyāna attain nirvāṇa ultimately, while the middling and lower two vehicles have not yet attained this principle, it is said that the matters are not ultimate. Now I clarify that this text is not inverted. What is negated is this: it is not that through the distinction of the three dharmas of lower, middling, and superior that great nirvāṇa is attained. From "Why is that?" onward, this explains the Tathāgata's ultimate nirvāṇa. First comes the question, next the answer. The import of the question is: Why does the Tathāgata consummate the matters regarding the unconditioned truths? From "Because all Tathāgatas" onward is the second, explaining in response to the question, clarifying that the four truths are consummated. This forms four distinctions: "knowing all sufferings" is consummation regarding suffering. From "severing all afflictions" onward is consummation regarding origin. From "extinguishing the aggregates of the mind-made body" onward is consummation regarding cessation, destroying all stores of afflictions. From "cultivating the path to the cessation of all suffering" onward is consummation regarding the path. The reason why the passage locations must be shown is that the textual lines here interweave, so they ought to be noted. "Knowing all future suffering": when the Buddha severs present habit-energies completely, future retributions do not arise; therefore it says knowing future suffering. Furthermore, painful fruits are paired with originating causes: the cause is in the present and the fruit is in the future. Some say: The wheel of suffering spans the three times; the past has already passed away, present affairs are easy to know, and the future is boundless, which the two vehicles are precisely about to undergo, so it is mentioned separately. Master Fu says, "The suffering of the mind-made body is future for the two vehicles. If one can know this suffering, there is no suffering one does not know." "Severing all afflictions and all origins subsumed by secondary afflictions": those of the fundamental nature of the five entrenchments (pañca-vāsanā-bhūmayaḥ) are all afflictions. What arise from the five entrenchments are the secondary afflictions. These two afflictions comprehensively subsume all causes of both fragmented \[saṃsāra\] and transformational \[saṃsāra\]; therefore it says subsuming all origins. Some say: All origins that are subsumed are the karma moistened \[by affliction\] that can incur transformational \[saṃsāra\]. Severing all afflictions refers to the ground of ignorance entrenchment. The secondary ones are those numerous as the sands of the Ganges and the four entrenchments. All origins subsumed clarifies that all afflictions are completely subsumed, collectively named the truth of origin. "Extinguishing all mind-made bodies, eliminating all suffering, and realizing cessation": above was a brief, distinct explanation of the Buddha's consummation of knowing suffering and consummation of severing origin; now, third is the extensive explanation of the consummation of knowing cessation. In the text there are three parts: first, briefly illuminating the consummation of knowing cessation; second, from "not because of destroying dharmas" onward, extensively illuminating the consummation of knowing cessation; third, from "the cessation of all suffering is realized only by the Buddha" onward, concluding the Buddha's consummation of knowing cessation. The reason why the passage locations must be shown is also because the textual lines interweave. From the first bhūmi upward, the transformational body is the aggregate of the mind-made body. Yet the Buddha in reality completely extinguishes the causes and fruits of both fragmented and transformational \[saṃsāra\]; it is only in contrast to the two vehicles that extinguishing transformation is specifically spoken of. "The cessation of all suffering": above it only spoke of extinguishing the mind-made body, and fearing people might suspect that suffering was not completely extinguished, it therefore says "realizing the cessation of all suffering". > — English (machine translation) (machine translation) - [Previous: 3.23](https://indike.org/pramana/in.bauddha.taisho.1744.3.23) - [Next: 3.25](https://indike.org/pramana/in.bauddha.taisho.1744.3.25) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1744.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.3.24) — English, machine translation ## Linked texts (1) - [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721.8.199) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.3.24](https://indike.org/pramana/in.bauddha.taisho.1744.3.24) · Pramāṇa