[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) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 10.7 # 大乘義章 10.7 大乘義章 10.7 - **Language:** Classical Chinese ### [10.7](https://indike.org/pramana/in.bauddha.taisho.1851.10.7) 次辨法寶。於中義別，略有五種：一者教法、二者理法、三助道法、四涅槃法、五化用法。言教法者，所謂三藏十二部經。是義如前教法聚中具廣分別。言理法者，毘曇法中，宣說四諦十六聖行以為法寶。十六聖行如四諦章具廣分別。成實法中，宣說四諦名用假有為世諦理，無性之空為真諦理。大乘所論，義別有三：一就相明理、二相實相對、三唯就實。言就相者，就彼妄情所起法中以辨道理，離相之有為世諦理，無性之空無相之空為真諦理。所言相實相對辨者，以彼妄情所起之相，對於真實如來藏情以辨道理，性相之法相有體無為世諦理，如來藏性相界體有為真諦理。此義如彼《地經》中說，觀十二緣法相有體無名世諦觀，觀察真心名第一義觀。言就實者，直就真實如來藏中作用法門為世諦理，寂滅如門為真諦理。理法如是。助道法者，所謂三十七道品法。毘曇法中釋有兩義：一者壞緣、二不壞緣。言壞緣者，不分三寶境界差別，故名壞緣。於此門中，一切三乘無漏功德，悉皆是其助道法寶。不壞緣者，三寶境界各別建立，名不壞緣。於此門中，唯取菩薩無漏功德，及緣覺人因果無漏為助道法，自餘聲聞無漏功德判為僧寶，如來無漏判為佛寶，是故不說為助道法。問曰：助道道諦所收，前理法中已說道諦，何須更說助道法乎？釋言：道中有理有事，通者是理、別者是事。戒定智慧三十七品行數差別，是其事道；道如跡乘四義寬通，是其理道。前理法中所明道諦是其理道，今此所論助道法者其事道，事理不同故復明之。成實法中，宣說假人為佛僧故，一切三乘無漏功德悉是助法。大乘亦說一切三乘無漏功德為助道法。涅槃法者，《毘曇》唯說煩惱業思盡滅之處數滅無為為涅槃法。問曰：涅槃體是滅諦，前理法中已說滅竟，何勞更說涅槃法寶？釋言：滅中亦有理事，別名為事、通名為理。約對所除煩惱業等品數上下以論其滅，滅則階降優劣不等，名為事滅；盡止妙出四義寬通，是其理滅。前理法中所論滅諦是其理滅，今涅槃法是其事滅，事理不同故復須論。成實法中，煩惱業苦盡無之處同為涅槃。大乘法中，涅槃有二：一數滅無為為涅槃法、二以善有萬德圓寂為涅槃法。化用法者，如經中說「行於非道通達佛道。」如是法也。法寶如是。 > Next, analyzing the Dharma Jewel: herein, its conceptual distinctions are roughly of five kinds: 1. the Dharma of teaching, 2. the Dharma of principle, 3. the Dharma of assisting the path, 4. the Dharma of nirvāṇa, 5. the Dharma of transformative application. As for the Dharma of teaching, this refers to the three baskets and twelve divisions of scriptures. This meaning has been broadly and fully distinguished in the preceding section on the collection of the Dharma of teaching. As for the Dharma of principle, in the Abhidharma doctrine, the four noble truths and sixteen noble practices are proclaimed as the Dharma Jewel. The sixteen noble practices are broadly and fully distinguished as in the chapter on the four noble truths. In the Tattvasiddhi doctrine, the conventional existence of names and functions of the four noble truths is proclaimed as the principle of conventional truth, and the emptiness of non-nature is the principle of ultimate truth. In what is discussed in the Mahāyāna, there are conceptually three kinds: 1. clarifying the principle based on characteristics, 2. contrasting characteristics with reality, 3. based solely on reality. 'Based on characteristics' means analyzing the principle within dharmas arisen from deluded conceptualization: existence detached from characteristics is the principle of conventional truth; emptiness of non-nature and emptiness of marklessness are the principle of ultimate truth. As for 'analyzing by contrasting characteristics with reality', it means taking the characteristics arisen from deluded conceptualization and contrasting them with the disposition of the real tathāgatagarbha to analyze the principle: the dharmas of nature and characteristics whose characteristics exist but whose essence is non-existent constitute the principle of conventional truth; the nature of the tathāgatagarbha whose essence exists as the realm of characteristics constitutes the principle of ultimate truth. This meaning is as stated in that Daśabhūmika-sūtra: contemplating the twelve links of dependent origination as having characteristics but lacking essence is called the contemplation of conventional truth; contemplating the true mind is called the contemplation of the ultimate truth. 'Based solely on reality' means directly taking the functional teachings within the real tathāgatagarbha as the principle of conventional truth, and the approach of quiescent suchness as the principle of ultimate truth. Such is the Dharma of principle. The Dharma of assisting the path refers to the thirty-seven factors of enlightenment. In the Abhidharma doctrine, this is explained with two meanings: 1. breaking the conditions, 2. not breaking the conditions. 'Breaking the conditions' means that one does not distinguish the boundaries of the Three Jewels; hence it is called 'breaking the conditions'. In this approach, all untainted virtues of the three vehicles are entirely the Dharma Jewel of assisting the path. 'Not breaking the conditions' means that the boundaries of the Three Jewels are established separately; this is called 'not breaking the conditions'. In this approach, one takes only the untainted virtues of bodhisattvas and the untainted \[virtues\] of cause and fruit of pratyekabuddhas to be the Dharma of assisting the path; the remaining untainted virtues of śrāvakas are judged to be the Saṅgha Jewel, and the untainted \[virtues\] of the Tathāgata are judged to be the Buddha Jewel; therefore, they are not called the Dharma of assisting the path. Question: Assisting the path is subsumed under the truth of the path; the truth of the path was already explained above under the Dharma of principle, so why must the Dharma of assisting the path be stated again? Explanation: Within the path there are principle and phenomena: the universal is the principle, and the particular is the phenomenon. The distinctions in the number of practices of the thirty-seven factors of morality, concentration, and wisdom are the phenomenal path; the path being broadly applicable in the four senses of path, suchness, trace, and vehicle is the path of principle. The truth of the path clarified in the preceding Dharma of principle is the path of principle; what is discussed here as the Dharma of assisting the path is the phenomenal path. Because phenomena and principle are different, it is explained again. In the Tattvasiddhi doctrine, because they proclaim the nominal person to be the Buddha and Saṅgha, all untainted virtues of the three vehicles are entirely the assisting Dharma. The Mahāyāna also states that all untainted virtues of the three vehicles are the Dharma of assisting the path. As for the Dharma of nirvāṇa, the Abhidharma states only that the locus where afflictions and karmic volitions are completely eliminated—the unconditioned of analytical cessation—is the Dharma of nirvāṇa. Question: The essence of nirvāṇa is the truth of cessation; the truth of cessation was already explained above under the Dharma of principle, so why trouble to explain the nirvāṇa Dharma Jewel again? Explanation: Within cessation there are also principle and phenomena: the particular is called phenomenal, and the universal is called principle. Discussing cessation with reference to the grades and amounts of afflictions, karma, and so forth to be eliminated, cessation has gradations and is unequal in excellence and inferiority; this is called phenomenal cessation. The four meanings of exhaustion, quiescence, excellence, and escape being broadly applicable constitute cessation of principle. The truth of cessation discussed in the preceding Dharma of principle is cessation of principle; the present Dharma of nirvāṇa is phenomenal cessation. Because phenomena and principle are different, it must be discussed again. In the Tattvasiddhi doctrine, the locus where afflictions, karma, and suffering are completely absent is identically nirvāṇa. In the Mahāyāna doctrine, nirvāṇa has two kinds: 1. the unconditioned of analytical cessation is the Dharma of nirvāṇa; 2. the wholesome existence of ten thousand virtues in complete quiescence is the Dharma of nirvāṇa. As for the Dharma of transformative application, it is like what the sūtras say: 'Practicing in non-paths, one fully penetrates the Buddha path.' It is such a Dharma. Such is the Dharma Jewel. > — English (machine translation) (machine translation) - [Previous: 10.6](https://indike.org/pramana/in.bauddha.taisho.1851.10.6) - [Next: 10.8](https://indike.org/pramana/in.bauddha.taisho.1851.10.8) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1851.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.10.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.10.7](https://indike.org/pramana/in.bauddha.taisho.1851.10.7) · Pramāṇa