[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) › 18.10 # 大乘義章 18.10 大乘義章 18.10 - **Language:** Classical Chinese ### [18.10](https://indike.org/pramana/in.bauddha.taisho.1851.18.10) 次增說三。三有兩門：一體相用離分三種、二行德不同宣說三種。體相用者，性淨涅槃以之為體，法性為本，一切種德依法性故。方便涅槃說以為相，對治垢染，淨相顯故。故《地論》中，方便涅槃說之以為淨相解脫，應化涅槃名之為用。故《涅槃》云「大般涅槃能建大義。」義猶用也，廣辨如前。行德不同宣說三者，如經中說「法身、解脫、摩訶般若，是其三也。」於中分別，略有六門：一制立三數、二釋名辨相、三明此三體之同異、四明此三有成涅槃不成涅槃、五將此三約對涅槃辨定總別、六明性淨方便涅槃有具不具。言制立者，涅槃體中行德無數，以何義故偏說此三？釋有兩義：一對障不同故立三種、二對因有別故立三種。言對障者，生死法中有其三種：一者煩惱是生死緣、二者業行是生死因、三者苦報是生死果。此三種中煩惱為本，依煩惱故起於業作，依業受苦。翻對此三故說三事，翻對煩惱宣說波若，波若慧明能除煩惱闇惑法故。翻對業因宣說解脫，業能羈縛，解脫無果能斷絕故。翻對苦報宣說法身，法身清淨離苦報故。對障如是。對因別者，因有三種：一福、二智、三者苦報。如《地持》說「六度之中前三是福，波若是智，精進與禪亦福亦智。」義如上解。八種淨報名之為報。何等八報？一壽具足，長壽久住。二色具足，顏容端正。三種性具足，生於上族。四自在具足，謂得大財大眷屬等。五信言具足，發言人用。六大力具足，德力珍勝有大名稱大智慧等為人所敬。七人具足，成丈夫法。八力具足，身力強健有所堪能。報相如是。因中之智至果滿足，名為般若。因中之福至果滿足，說為解脫。因中之報至果滿足，名為法身。制立如是（此一門竟）。 > Next, expanding \[the categories\], three are stated. There are two aspects to these three: first, dividing them into three in terms of essence, characteristic, and function; second, expounding three in terms of differences in cultivated virtues. As for essence, characteristic, and function, naturally pure nirvāṇa serves as the essence; dharmatā is the foundation, because all varieties of virtues rely upon dharmatā. Expedient nirvāṇa is spoken of as the characteristic, because it counteracts defilement and its pure characteristic becomes manifest. Therefore, in the Daśabhūmika-śāstra, expedient nirvāṇa is spoken of as liberation of pure characteristics, and responsive-transformation nirvāṇa is called the function. Thus the Nirvāṇa \[Sūtra\] says: "Great parinirvāṇa is able to establish great purposes." "Purposes" refers to functions, as explained in detail above. Expounding three in terms of differences in cultivated virtues: as stated in the sūtras, "the dharmakāya, liberation, and mahāprajñā are the three." In distinguishing among them, there are briefly six sections: first, establishing the number of three; second, explaining the names and distinguishing the characteristics; third, clarifying the identity and difference of the substance of these three; fourth, clarifying whether these three constitute nirvāṇa or do not constitute nirvāṇa; fifth, determining the general and specific by correlating these three with nirvāṇa; sixth, clarifying whether naturally pure and expedient nirvāṇa are complete or incomplete \[in possessing them\]. Regarding the establishment \[of the number\]: within the substance of nirvāṇa, cultivated virtues are countless; for what reason are these three specifically stated? The explanation has two reasons: first, three are established in contrast to different obstacles; second, three are established in contrast to distinct causes. Regarding the contrast to obstacles: within the dharma of birth-and-death, there are three types: first, afflictions are the conditions of birth-and-death; second, karmic actions are the causes of birth-and-death; third, painful retributions are the fruits of birth-and-death. Among these three types, afflictions are the root; relying on afflictions, karmic actions arise; relying on karma, one undergoes suffering. In counteracting these three, three things are spoken of: in counteracting afflictions, prajñā is expounded, because the luminous wisdom of prajñā can eradicate the dark and deluded phenomena of afflictions. In counteracting the cause of karma, liberation is expounded, because karma can bind, while liberation is free from bondage and can sever it. In counteracting painful retributions, the dharmakāya is expounded, because the dharmakāya is pure and free from painful retribution. The contrast to obstacles is thus. Regarding distinct causes: causes are of three kinds: first, merit; second, wisdom; third, painful retribution. As stated in the Bodhisattvabhūmi: "Among the six pāramitās, the first three are merit, prajñā is wisdom, and vigor and dhyāna are both merit and wisdom," the meaning of which is as explained above. The eight kinds of pure retribution are called retribution. What are the eight retributions? First, completeness in life span: having a long life and abiding long. Second, completeness in form: a facial appearance that is upright and handsome. Third, completeness in lineage: being born into a noble clan. Fourth, completeness in sovereignty: obtaining great wealth, a large retinue, and so forth. Fifth, completeness in trustworthy speech: when one speaks, people accept and apply it. Sixth, completeness in great power: possessing virtuous power that is precious and superior, having great fame, great wisdom, and so forth, being revered by others. Seventh, completeness as a human: accomplishing the attributes of a male. Eighth, completeness in strength: bodily strength that is vigorous and capable. The characteristics of retribution are thus. When wisdom in the causal stage reaches fulfillment in the fruit, it is called prajñā. When merit in the causal stage reaches fulfillment in the fruit, it is spoken of as liberation. When retribution in the causal stage reaches fulfillment in the fruit, it is called the dharmakāya. The establishment is thus. (This concludes the first section.) > — English (machine translation) (machine translation) - [Previous: 18.9](https://indike.org/pramana/in.bauddha.taisho.1851.18.9) - [Next: 18.11](https://indike.org/pramana/in.bauddha.taisho.1851.18.11) - [Up: 18](https://indike.org/pramana/in.bauddha.taisho.1851.18) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.18.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.18.10](https://indike.org/pramana/in.bauddha.taisho.1851.18.10) · Pramāṇa