[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) › [涅槃玄義發源機要](https://indike.org/pramana/in.bauddha.taisho.1766) › 2.7 # 涅槃玄義發源機要 2.7 涅槃玄義發源機要 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1766.2.7) 二、圓淨。文中亦二：初、釋圓淨義。次、「雖破」下，釋涅槃義。初又二：先總、後別。總釋中言因圓果滿者，分真因圓，妙覺果滿也。「原其」下，別釋，先明因、次明果，三文各有自行化他。初文至正法，因中自行也。始乎名字，達性成修，故曰初基。五行互融，名如來行。「持戒」下，別舉戒聖行也。不殺事戒無非中道，斯則理事自他不二，名護正法。「廣宣」下，化他也。弘通正法，故曰廣宣。令彼聞悟，故曰利益。迴事向理、迴因向果，故曰迴向大乘。此之自他，始從名字、終至等覺，悉名因中。「感得」下，果上自行也。感即能感之因，得即所得之果，謂妙覺極果也。「金剛」下，正示所得不可破壞，故喻金剛。理可軌則，故曰法身。理無遷改，故曰常身。此之三名悉是法身異稱耳。雖三身不二，且從勝說。修道得故者，舉因顯果，由修常因得此常果。「復能」下，化他也。一切悉有佛性者，介爾有心，三千具足，不簡闡提及以定性，故云悉有。又依正唯心不簡草木，故云悉有。「施與」下，此由純陀獻最後供，故佛印之，得五常果。當以「常」字貫下力等五法並常，故初云常，連持曰命。常命則以無始無終而無斷絕，以非色為色，吾今此身即是法身。作用為力，遍一切處用無窮盡。不動名安，雖具力用，安固不動，被機有辨，無緣慈悲普施法藥。「雖破」下，釋涅槃義也。初約自行明寂滅；「雖施」下，次約化他明寂滅。亦無所破者，以煩惱即智慧故。亦無能圓者，以智慧即煩惱故。不得眾生等者，佛如生如一如無二故。「是名」下，總結。 > Second, the purity of perfection. Within the text, there are also two parts: first, explaining the meaning of the purity of perfection; next, below the words "although breaking," explaining the meaning of nirvāṇa. The first also has two parts: first general, and then specific. In the general explanation, "the cause is perfected and the fruit is fulfilled" means that the cause of partial truth is perfected, and the fruit of sublime enlightenment is fulfilled. Below the words "tracing its source," it explains specifically, first clarifying the cause, and next the fruit; each of the three passages has one's own practice and transforming others. The first passage up to "true dharma" is one's own practice in the causal stage. Starting from the verbal identity, one penetrates the nature to achieve cultivation; hence it is called "the initial foundation." The five practices mutually interfuse, which is called "the Tathāgata's practice." Below the words "upholding the precepts," it specifically raises the holy practice of precepts. The concrete precepts such as not killing are nothing other than the Middle Way; thus principle and phenomena, self and other, are non-dual, which is called "protecting the true dharma." Below the words "broadly proclaiming," it refers to transforming others. Widely propagating the true dharma is called "broadly proclaiming." Causing them to hear and awaken is called "benefiting." Turning phenomena toward principle, and turning causes toward fruits, is called "dedicating toward the Mahāyāna." These aspects of self and other, from the stage of verbal identity up to virtual enlightenment, are all called "within the cause." Below the words "resonantly obtaining," it refers to one's own practice in the fruit. "Resonating" is the cause capable of resonating; "obtaining" is the obtained fruit—meaning the ultimate fruit of sublime enlightenment. Below the word "vajra," it directly demonstrates that what is obtained cannot be destroyed, and is therefore compared to a vajra. Because the principle can be a standard, it is called the "dharmakāya." Because the principle does not alter, it is called the "eternal body." These three names are all different designations for the dharmakāya. Although the three bodies are non-dual, it is temporarily explained from the superior aspect. "Obtained through cultivating the path" brings up the cause to reveal the fruit; by cultivating the eternal cause, one obtains this eternal fruit. Below the words "further capable of," it refers to transforming others. "All possess the Buddha-nature" means that with the slightest mind, the three thousand realms are fully present, not excluding the icchantika or those of fixed nature; hence it says "all possess." Furthermore, environment and person are mind-only, not excluding grasses and trees; hence it says "all possess." Below the words "bestowing upon," this is because Cunda offered the final meal, and therefore the Buddha confirmed it, obtaining the five eternal fruits. One should apply the word "eternal" throughout the five dharmas below, such as power, all being eternal; hence it first says "eternal." Continuous maintenance is called life. "Eternal life" is without beginning and without end, without discontinuation; taking non-form as form, "this present body of mine is precisely the dharmakāya." Function is "power," its function being inexhaustible throughout all places. Unmoving is called "ease"; although endowed with power and function, it is steadfast and unmoving, adapting to faculties with discernment, universally bestowing the medicine of the Dharma through causeless compassion. Below the words "although breaking," the meaning of nirvāṇa is explained. First, quiescence is clarified in terms of one's own practice; below the words "although bestowing," quiescence is next clarified in terms of transforming others. "There is also nothing that is broken" is because afflictions are precisely wisdom. "There is also nothing capable of perfecting" is because wisdom is precisely afflictions. "Not finding sentient beings," etc., is because the suchness of the Buddha and the suchness of sentient beings are one suchness, without duality. Below the words "this is called," it concludes. > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.1766.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.1766.2.8) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1766.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1766~en-mt.2.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1766.2.7](https://indike.org/pramana/in.bauddha.taisho.1766.2.7) · Pramāṇa