大乘義章 18.15

18.15

次明性淨方便涅槃有具不具。分別有三：一性淨涅槃明具三事，方便不論。何故而然？性淨涅槃顯本真心以之為體，真心體是諸功德性，故具三事。方便涅槃體是斷結數滅無為，數滅法故無三事。二方便涅槃明三事。性淨不辨，如《地經》說。何故如是？方便涅槃治斷而得，對治生死煩惱業苦，三事相分故說三事。性淨涅槃體如一味，三相不顯，故不說三。三就實通論。性淨方便齊具三事。是義云何？法身有二：一法性身，本隱今顯。如《勝鬘》說「如來之藏顯為法身。」《維摩經》說「觀身實相，觀佛亦然。」如是等也。二實報身，方便修生。其法性身性淨所收，實報身者方便所攝。般若亦二：一性照般若，亦名證智。是義云何？真識之心本性清淨，而為妄染之所覆蔽，相似不淨。後息妄染，彼心始顯。始顯真心如其本性內明法界，說之以為性照般若。由稱本性，故名證智。二觀照般若，亦名教智。是義云何？緣觀對治熏發真心，令真心中智德隨生，所生智德明照諸法，說之以為觀照般若。即此觀照藉教修起，故名教智。又此智麁，可以言論，又能起說，亦名教智。性照般若性淨所收，觀照般若方便所攝。解脫亦二：一自性解脫，亦得名為性淨解脫。直說之心本性雖淨，而妄隱，說為繫縛。後除妄染，彼性出累，名性解脫。又得脫已返望惑染，從來不有、今非始淨，故亦名為自性解脫。二方便解脫，亦得名為淨相解脫。教行功德本無今有，方便修生，修生之德絕離染縛，說之以為方便解脫。自性解脫性淨所收，方便解脫方便所攝。故二涅槃，齊具三事。

Next, explaining whether naturally pure nirvāṇa and skillful-means nirvāṇa possess or do not possess [the three factors]. There are three distinctions: First, naturally pure nirvāṇa is explained as possessing the three factors, while skillful means is not discussed. Why is this so? Naturally pure nirvāṇa reveals the original true consciousness, taking it as its substance; because the substance of true consciousness is the nature of all virtues, it possesses the three factors. The substance of skillful-means nirvāṇa is the unconditioned [attained by] analytical cessation through cutting off fetters; because it is a dharma of analytical cessation, it lacks the three factors. Second, skillful-means nirvāṇa is explained as having the three factors, whereas natural purity is not analyzed, as taught in the Daśabhūmika-sūtra. Why is this so? Skillful-means nirvāṇa is attained through remedy and severance; in remedying saṃsāra, defilements, karma, and suffering, the characteristics of the three factors are differentiated, and therefore the three factors are spoken of. The substance of naturally pure nirvāṇa is like a single taste, and the three characteristics are not apparent; therefore, three are not spoken of. Third, discussing generally according to reality: both natural purity and skillful means equally possess the three factors. What does this mean? Dharmakāya has two kinds: First, the dharmatā-kāya, originally concealed and now manifested. As the Śrīmālā [-sūtra] says: "The manifestation of the tathāgatagarbha is the dharmakāya." The Vimalakīrti-sūtra says: "To contemplate the true mark of one's own body is to contemplate the Buddha in the same way." Such are examples. Second, the true retribution body (saṃbhogakāya), produced through cultivation by skillful means. The dharmatā-kāya is subsumed under natural purity, whereas the true retribution body is subsumed under skillful means. Prajñā also has two kinds: First, naturally illuminating prajñā, also called realization wisdom (adhigama-jñāna). What does this mean? The mind of true consciousness is originally pure by nature, yet covered over by false defilements, so that it resembles impurity. Later, when false defilements cease, that mind first manifests. The freshly manifested true consciousness, in accordance with its original nature, internally illumines the dharmadhātu, which is called naturally illuminating prajñā. Because it accords with original nature, it is called realization wisdom. Second, contemplative prajñā, also called doctrinal wisdom. What does this mean? Contemplating conditions as remedies perfumes and arouses the true consciousness, causing the virtues of wisdom within the true consciousness to be produced accordingly; the produced virtues of wisdom clearly illuminate all dharmas, which is called contemplative prajñā. Because this contemplation is cultivated and arisen in reliance on teaching, it is called doctrinal wisdom. Moreover, because this wisdom is coarse, it can be expressed in words and can also initiate exposition, so it is also called doctrinal wisdom. Naturally illuminating prajñā is subsumed under natural purity, and contemplative prajñā is subsumed under skillful means. Liberation also has two kinds: First, self-nature liberation, which can also be called naturally pure liberation. Simply speaking, although the original nature of this mind is pure, it is concealed by delusion, which is called bondage. Later, when false defilements are removed, that nature emerges from burdens, which is called natural liberation. Furthermore, having attained liberation, when looking back at deluded defilements, they never existed from the beginning and are not newly cleansed now; hence it is also called self-nature liberation. Second, skillful-means liberation, which can also be called the liberation of pure marks. Virtues cultivated through teaching originally did not exist and now exist, produced through cultivation by skillful means; the virtues produced through cultivation are entirely free from the bondage of defilement, which is called skillful-means liberation. Self-nature liberation is subsumed under natural purity, and skillful-means liberation is subsumed under skillful means. Therefore, both nirvāṇas equally possess the three factors.