大乘義章 10.6

10.6

次辨體相。於中略以三義辨之：一明別相、二明一體、三明住持。初別相者，經中亦名階梯三寶。三寶寶相異，故稱別相。隨化階降，佛上、法中、僧為最下，故曰階梯。此階梯中先明佛寶，佛寶之中四門分別：一定其體性、二開合辨相、三明佛德、四論修成。體性如何？經論不同，所說各異。毘曇法中，宣說如來五陰之外無別假人，但就陰上假施人名，如貧賤人名字富貴，彼亦如是，以無人故不說假人以為佛寶，就五陰中唯取方便修成善陰以為佛寶；報無記者非是佛寶，以無記法非可重故。修成德中無漏功德，是其佛寶；有漏則非，漏有有漏功德非可重故。是故彼宗，諸佛如來相好之形、種智之德斯非佛寶，相從說佛亦得無漏。成實法中，唯說假人以為佛寶。五陰實德於彼宗中法寶所收，故非佛寶。何故彼宗唯說假人以為佛法？彼宗說有假名行人，為師匠益要在假中，故說假人以為佛寶。大乘法中佛寶門攝假人實德悉是佛寶。體性如是。次開合辨相。開合不定。總唯一佛。或分為二，二有兩門：一生身法身，開分二種，父母所生相好之形是其生身、方便修起戒定慧等五分功德名為法身。二真應分二。或分為三，三有兩門：一法報與應開分三種，如《地論》說。二化應及真開分三種，如《金光明．三身品》說。或分為四，四有兩門：一開真合應以論四種。是義云何？如《楞伽》說：一應化佛、二功德佛、三智慧佛、四如如佛。四中初一猶上應身；中二報身，報隨福智故分二種；後一法身。二真應並開以論四種。是義云何？真中有二，謂法與報。應中亦二，謂應與化。王宮所生示修成佛名之為應，依此應身起餘化佛。如《涅槃》說，釋迦如來化無量佛，受諸大眾所奉供等。或分為十，如《華嚴》說。廣則無量。此等如後三佛章中具廣分別。辨相如是。次明佛德。佛德雖眾，要唯二種：一菩提行德、二涅槃斷德。行德不同，一門說三，所謂般若、解脫、法身，依於般若而起解脫，依於解脫而成法身。此三同時，義別先後。涅槃斷德亦有三種：一煩惱斷、二者業斷、三苦報斷。先斷煩惱，斷煩惱故業結不生，業不生故苦報隨己。由前般若故斷煩惱，與前解脫故能離業，與前法身故能滅苦。佛德如是。次辨修成。《大智論》中明迦旃延子所說修成，略有四階：第一先於三阿僧祇劫修習有漏六波羅蜜。不習無漏，不斷諸結。以其不修無漏道故，則無習種、性種、解行乃至法雲聖位差別。第二度於三阿僧祇，次於百劫修相好業。是中亦未修習無漏斷諸結縛。第三分中於最後身修世八禪，以有漏道攀上厭下，斷除欲界至無所有一切煩惱。修習初禪斷欲界結，修第二禪斷初禪結，乃至修習非想地定斷無所有結。非想一地無上可攀，等智不除。第四分中修習諦觀，觀察四諦十六聖行，斷非想地見修兩惑。有十六心斷除見惑，謂見道中八忍、八智。有十八心斷除修惑，謂非想地九無礙道、九解脫道。通合具有三十四心。前三十三心因中無漏，非佛寶體；第三十四果中無漏，是佛寶體。毘曇宗中在依此義，《成實》與前大同少異。所言同者，四分所修與前相似。所言異者，第三分中所修八禪，但能伏結不能永斷。第四分中所修聖道總觀諦空，通斷三界見修兩惑，不同前宗別觀諦有局斷非想。又復《成實》多心斷結，不局在於三十四心。大乘法中行修多階，略有十五：一於外凡善趣位中修習淨信；第二次於習種位中修習正解；第三次於性種位中修起諸行；第四次於解行位中修學如觀；第五次於歡喜地中發諸大願；第六次於離垢地中修習淨戒；第七次於明地之中修治淨定；第八次於炎地之中修道品觀；第九次於難勝地中修習諦觀；第十次於現前地中觀十二緣；第十一遠行地中修習一切菩提分法；第十二不動地中修淨佛土；第十三善慧地中修習一切說法智行；第十四法雲地中修習一切殊勝智行；第十五十地窮終起金剛定斷絕微障入佛境界。當知於此一一位中皆具修習法界行德，隨其說相且分如是。佛寶門竟。

Next, to analyze their essence and characteristics: herein they are briefly analyzed according to three aspects: first, explaining their distinct characteristics; second, explaining their single essence; third, explaining their sustained presence. First, as for their distinct characteristics, in the sūtras these are also called the 'graduated Three Jewels'. Because the characteristics of the Three Jewels are different, they are termed 'distinct characteristics'. Following the gradations of conversion, the Buddha is supreme, the Dharma is intermediate, and the Saṅgha is the lowest; hence they are called 'graduated'. Within this graduation, the Buddha Jewel is explained first. Within the Buddha Jewel, there is a fourfold distinction: first, determining its essential nature; second, analyzing its characteristics through expansion and combination; third, clarifying the Buddha's virtues; fourth, discussing cultivation and completion. What is its essential nature? The sūtras and treatises are not uniform, and what they state differs in each case. In the Abhidharma doctrine, it is proclaimed that apart from the five aggregates of the Tathāgata, there is no separate nominal person; one merely applies a nominal designation of 'person' upon the aggregates, just as a poor and lowly person may be named 'Wealth and Honor'. It is the same in this case: because there is no [real] person, they do not speak of the nominal person as the Buddha Jewel; within the five aggregates, they take only the wholesome aggregates cultivated and accomplished through skillful means to be the Buddha Jewel. The neutral retribution is not the Buddha Jewel, because neutral dharmas are not worthy of veneration. Among the cultivated virtues, untainted virtues are the Buddha Jewel; tainted ones are not, because tainted virtues are not worthy of veneration. Therefore, in that school, the forms of the marks and signs of the Buddhas, the Tathāgatas, and the virtues of knowledge of all aspects are not the Buddha Jewel; only by association is the Buddha said also to attain what is untainted. In the Tattvasiddhi doctrine, they state only that the nominal person is the Buddha Jewel. In that school, the real virtues of the five aggregates are subsumed under the Dharma Jewel, and thus are not the Buddha Jewel. Why does that school state only that the nominal person is the Buddha Jewel? That school states that there are practitioners of nominal designation, and the benefit of being a teacher lies primarily within what is nominal; therefore, they state that the nominal person is the Buddha Jewel. In the Mahāyāna doctrine, within the scope of the Buddha Jewel, both the nominal person and the real virtues are entirely the Buddha Jewel. Such is the essential nature. Next, analyzing characteristics through expansion and combination: expansion and combination are not fixed. Broadly, there is only one single Buddha. Or, it is divided into two. There are two aspects of the twofold division: first, the physical body and the dharmakāya, expanded and divided into two kinds: the form of marks and signs born of father and mother is the physical body; the fivefold virtues of morality, concentration, wisdom, and so forth, cultivated and aroused through skillful means, are called the dharmakāya. Second, the division into the true [body] and the responsive [body]. Or, it is divided into three. There are two aspects of the threefold division: first, the expansion and division into the three kinds of dharma, reward, and responsive [bodies], as stated in the Daśabhūmika-śāstra. Second, the expansion and division into the three kinds of transformation, responsive, and true [bodies], as stated in the 'Three Bodies Chapter' of the Suvarṇaprabhāsa-sūtra. Or, it is divided into four. There are two aspects of the fourfold division: first, expanding the true and combining the responsive to discuss four kinds. What does this mean? As stated in the Laṅkāvatāra: 1. the responsive and transformation Buddha, 2. the merit Buddha, 3. the wisdom Buddha, and 4. the tathatā Buddha. Among the four, the first is like the responsive body above; the middle two are reward bodies, divided into two kinds according to merit and wisdom; the last one is the dharmakāya. Second, expanding both the true and the responsive to discuss four kinds. What does this mean? Within the true there are two: namely, dharma and reward. Within the responsive there are also two: namely, response and transformation. Being born in the royal palace and manifesting the cultivation and attainment of Buddhahood is called response; based on this responsive body, other transformation Buddhas are produced. As stated in the Mahāparinirvāṇa-sūtra, Śākyamuni Tathāgata transformed countless Buddhas to receive the offerings made by the great assembly, and so forth. Or, it is divided into ten, as stated in the Avataṃsaka-sūtra. Expanded, they are limitless. These will be broadly and fully distinguished in the subsequent chapter on the Three Buddhas. Such are the characteristics. Next, clarifying the Buddha's virtues: although the Buddha's virtues are numerous, essentially there are only two kinds: first, the practice-virtue of bodhi; second, the cessation-virtue of nirvāṇa. Practice-virtues differ: one approach speaks of three, namely prajñā, liberation, and dharmakāya. Relying on prajñā, liberation is aroused; relying on liberation, the dharmakāya is accomplished. These three are simultaneous, though conceptually distinguished as prior and posterior. The cessation-virtue of nirvāṇa also has three kinds: first, the cessation of afflictions; second, the cessation of karma; third, the cessation of suffering and retribution. First one ceases afflictions; because afflictions are ceased, the bonds of karma do not arise; because karma does not arise, suffering and retribution naturally cease. Due to the preceding prajñā, one ceases afflictions; with the preceding liberation, one is able to leave karma behind; with the preceding dharmakāya, one is able to eliminate suffering. Such are the Buddha's virtues. Next, analyzing cultivation and completion: the cultivation and completion explained by Kātyāyanīputra in the Mahāprajñāpāramitopadeśa has roughly four stages: first, initially cultivating the tainted six pāramitās for three asaṃkhyeya kalpas. One does not cultivate what is untainted, nor does one sever the fetters. Because one does not cultivate the untainted path, there are no distinctions of noble stages such as the lineage of practice, the lineage of nature, understanding and practice, or up to the cloud of dharma. Second, having crossed the three asaṃkhyeya kalpas, one next cultivates the karma of the marks and signs for one hundred kalpas. Herein, one also does not cultivate what is untainted to sever the bonds of fetters. In the third section, in one's final existence, one cultivates the eight mundane dhyānas, using the tainted path to climb to what is above and feel revulsion toward what is below, severing all afflictions from the desire realm up to the sphere of nothingness. Cultivating the first dhyāna, one severs the fetters of the desire realm; cultivating the second dhyāna, one severs the fetters of the first dhyāna; up to cultivating the concentration of the sphere of neither-perception-nor-non-perception, severing the fetters of the sphere of nothingness. For the single stage of neither-perception-nor-non-perception, there is nothing above to climb to, so conventional knowledge does not eliminate it. In the fourth section, one cultivates the contemplation of the truths, observing the sixteen noble practices of the four noble truths, severing both the delusions of view and of cultivation of the stage of neither-perception-nor-non-perception. There are sixteen minds that sever the delusions of view: namely, the eight forbearances and eight knowledges in the path of seeing. There are eighteen minds that sever the delusions of cultivation: namely, the nine unobstructed paths and nine paths of liberation of the stage of neither-perception-nor-non-perception. Altogether, there are thirty-four minds. The preceding thirty-three minds are untainted within the cause and are not the essence of the Buddha Jewel; the thirty-fourth is untainted within the fruit and is the essence of the Buddha Jewel. The Abhidharma school relies entirely on this meaning. The Tattvasiddhi is largely the same with minor differences compared to the preceding. What is the same is that what is cultivated in the four sections is similar to the preceding. What differs is that the eight dhyānas cultivated in the third section can only suppress fetters and cannot sever them forever. The noble path cultivated in the fourth section comprehensively contemplates the emptiness of the truths and universally severs both the delusions of view and of cultivation of the three realms, unlike the preceding school which separately contemplates the existence of the truths and is restricted to severing [afflictions of] neither-perception-nor-non-perception. Furthermore, the Tattvasiddhi has many minds severing fetters, and is not restricted to thirty-four minds. In the Mahāyāna doctrine, the cultivation of practice has many stages, roughly fifteen: 1. cultivating pure faith in the stage of external worldlings in wholesome destinies; 2. next, cultivating correct understanding in the stage of the lineage of practice; 3. next, cultivating and arousing practices in the stage of the lineage of nature; 4. next, cultivating and learning the contemplation of suchness in the stage of understanding and practice; 5. next, generating great vows in the stage of the Joyous Ground; 6. next, cultivating pure morality in the Immaculate Ground; 7. next, cultivating and purifying pure concentration in the Luminous Ground; 8. next, cultivating the contemplation of the factors of the path in the Radiant Ground; 9. next, cultivating the contemplation of the truths in the Difficult to Conquer Ground; 10. next, contemplating the twelve links of dependent origination in the Manifest Ground; 11. cultivating all factors of bodhi in the Far-Reaching Ground; 12. cultivating the purification of the Buddha land in the Immovable Ground; 13. cultivating all wisdom-practices of expounding the Dharma in the Ground of Good Intelligence; 14. cultivating all supreme wisdom-practices in the Cloud of Dharma Ground; 15. at the final culmination of the ten grounds, giving rise to the vajra-concentration, completely severing subtle obstacles, and entering the Buddha-realm. One should know that in each and every one of these stages, one completely cultivates the practice-virtues of the dharmadhātu; following the characteristics of the teachings, they are provisionally divided like this. The section on the Buddha Jewel ends.