[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) › 14.28 # 大乘義章 14.28 大乘義章 14.28 - **Language:** Classical Chinese ### [14.28](https://indike.org/pramana/in.bauddha.taisho.1851.14.28) 十藏之義，出《華嚴經．無盡藏品》。德廣難窮，名為無盡。無盡之德，苞含曰藏。藏別不同，一門說十。十名是何，一信、二戒、三漸、四愧、五多聞、六惠施、七慧、八念、九聞持、十辨。於法決定，名之為信。信何等法？如彼經說「信一切法空無相願，及聞種種差別法門。聞不可思議，皆能生信。」防禁曰戒。戒有十種：一饒益戒，饒益眾生。二不受戒，不受一切外道邪法。三無著戒，不著三有。四安住戒，安住淨法。五不諍戒，常令他喜，不與物諍。六不惱害戒，不學呪術諸藥草等惱害眾生。七不雜戒，不雜異見。八離邪命戒，菩薩不作持淨戒相欲使他知，亦非無實詐現德相，專為正法心無異求。九離輕慢戒，不自慢高輕賤他人。十清淨戒，捨離十惡。具斯十種，名為戒藏。於過自羞，名之為漸，過有多種，廣如經說。作過羞他，稱之為愧，亦有多種，備如經說。於一切法具足聞知，名多聞藏。所聞如經，惠捨名施。施有十種：一者施法，菩薩施儀所畜諸物，悉為眾生不自為己。二最後難施法，菩薩有物自用則樂施他，即死寧自身死，施與眾生，名最後難施。三內施法，菩薩所受上妙之身，他求施與。四外施法，有求王位及外財物，菩薩施與。五內外施法，身及外財並皆施與。六一切施法，若他所求，國城妻子、頭目支節、一切諸物，悉皆盡施。七過去施法，聞過去法心無取著，但為化生隨順說法。八未來施法，聞未來法心無取著。九現在施法，聞現在法心無取著。十究竟施法，見有眾生來求身分，則自觀察當必摩滅，畢竟無有一念貪惜而施與彼，名究竟施。具斯十種，名為施藏。於一切法悉如實知，名為慧藏。於過去世一切諸法悉能念知，名為念藏。於佛所說一切教法，悉能憶持不失一句，名聞持藏。得深廣智，說一切法無礙自在，不違一切諸佛所說，名為辨藏。十無盡義，釋之略爾。 > The doctrine of the ten inexhaustible treasuries comes from the 'Chapter on the Inexhaustible Treasury' of the Avataṃsaka Sūtra. Their virtues are vast and hard to fathom, so they are called 'inexhaustible'. Because inexhaustible virtues are contained and embraced, they are called 'treasuries'. The treasuries are distinguished differently, but within one gate ten are explained. What are the names of the ten? First, faith; second, morality; third, shame; fourth, conscience; fifth, broad learning; sixth, generosity; seventh, wisdom; eighth, mindfulness; ninth, retention of what is heard; tenth, eloquence. Decisiveness regarding phenomena is called faith. Faith in what kinds of phenomena? As that sūtra states: 'Having faith that all phenomena are empty, signless, and wishless, and hearing various diverse Dharma gates; hearing what is inconceivable, one can give rise to faith in all of it.' Guarding and prohibiting is called morality. There are ten kinds of morality: First, the morality of benefiting, which benefits sentient beings. Second, the morality of non-acceptance, which does not accept any heterodox false teachings. Third, the morality of non-attachment, which does not become attached to the three realms of existence. Fourth, the morality of secure abiding, which securely abides in pure dharmas. Fifth, the morality of non-contention, which constantly brings joy to others and does not contend with beings. Sixth, the morality of non-harm, which does not learn spells, various medicinal herbs, and the like to harm sentient beings. Seventh, the morality of non-mixture, which is unmixed with erroneous views. Eighth, the morality of abandoning wrong livelihood, in which the bodhisattva does not put on the appearance of maintaining pure morality wishing to let others know, nor hypocritically display virtuous appearances without reality, but is dedicated solely to the true Dharma with a mind seeking nothing else. Ninth, the morality of abandoning arrogance, which does not elevate oneself with arrogance nor despise others. Tenth, the morality of purity, which abandons and departs from the ten unwholesome actions. Possessing these ten kinds is called the treasury of morality. Being ashamed within oneself regarding one's transgressions is called shame; transgressions are of many kinds, as extensively explained in the sūtra. Being ashamed before others when committing transgressions is called conscience; it too is of many kinds, fully as explained in the sūtra. Completely hearing and knowing all phenomena is called the treasury of broad learning. What is heard is as the sūtra states. Generous renunciation is called giving. There are ten kinds of giving: First, the dharma of giving, wherein all the things kept for the bodhisattva's practice of giving are entirely for sentient beings and not for oneself. Second, the dharma of the ultimate difficult giving, wherein if the bodhisattva has possessions that he would enjoy using himself, he gives them to others; and even if he were to die, he would rather die himself to give them to sentient beings, which is called the ultimate difficult giving. Third, the dharma of internal giving, wherein if others seek the superior and marvelous body possessed by the bodhisattva, he gives it. Fourth, the dharma of external giving, wherein if there are those who seek the royal throne and external wealth, the bodhisattva gives them. Fifth, the dharma of internal and external giving, wherein both the body and external wealth are all given. Sixth, the dharma of giving all, wherein if others seek them—realm, city, wife, children, head, eyes, limbs, and all possessions—he completely gives all of them. Seventh, the dharma of giving in the past, wherein upon hearing teachings of the past, the mind has no grasping or attachment, but preaches the Dharma following \[beings' capacities\] solely to transform sentient beings. Eighth, the dharma of giving in the future, wherein upon hearing teachings of the future, the mind has no grasping or attachment. Ninth, the dharma of giving in the present, wherein upon hearing teachings of the present, the mind has no grasping or attachment. Tenth, the dharma of ultimate giving, wherein seeing sentient beings come to beg for parts of his body, he observes for himself that it will certainly perish, and with ultimately not a single thought of greed or begrudging, he gives it to them, which is called ultimate giving. Possessing these ten kinds is called the treasury of giving. Knowing all phenomena as they truly are is called the treasury of wisdom. Being able to mindfully know all phenomena of past ages is called the treasury of mindfulness. Being able to remember and retain all the teachings spoken by the Buddha without losing a single phrase is called the treasury of retention of what is heard. Attaining profound and vast wisdom, preaching all phenomena unobstructed and at ease, not contravening what is taught by all Buddhas, is called the treasury of eloquence. The meaning of the ten inexhaustible \[treasuries\] is briefly explained as such. > — English (machine translation) (machine translation) - [Previous: 14.27](https://indike.org/pramana/in.bauddha.taisho.1851.14.27) - [Next: 14.29](https://indike.org/pramana/in.bauddha.taisho.1851.14.29) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1851.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.14.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.14.28](https://indike.org/pramana/in.bauddha.taisho.1851.14.28) · Pramāṇa