大乘義章 18.39

18.39

次第三門廣辨其相。於中先就性淨論之，後就方便。性淨菩提相別有二：一是空相、二是有相。言空相者，如彼《金剛般若經》說「乃至無有少法可得，是名菩提。是法平等無有高下，是名菩提。以無眾生、無人、無壽，名得平等阿耨菩提。」如是等比是其空義。無法可得、等無高下，是其法空。法空有二：一妄情所取諸佛果德，於理本無，故名為空。二菩提真性妙寂離相，故名為空。以彼佛果性相俱空，是故無有少法可得。又此空中無有三乘果德差別，故曰平等無有高下。此空即是菩提體中如實空義，故名菩提。無生無人及無壽等名菩提者，是眾生空。分別有二：一妄情所取我眾生等能得菩提，於理本無，故名為空。二菩提真性緣起集成，我眾生等於真常寂，故名為空。若存我人眾生等相彼此別異，不名平等。存我乖道，非得菩提。以無我人眾生等故，無有凡佛彼此別異，名得平等。無人異道、無道異人，人道無隔，名得菩提，空義如是。言不空者，如《涅槃》說「第一義諦，亦名菩提、亦名為道、亦名涅槃。」如是等法亦有亦空。如其無者，云何能斷一切煩惱？以其有故，菩薩皆悉了了知見。故知是有。彼云何有？如來藏中具過恒沙一切佛法，彼法顯了，說為菩提一切種德，故名為有。有無如是。若欲廣辨，如《維摩》說「寂滅菩提，滅諸相故。不觀菩提，離諸緣故。不行菩提，無憶念故。」如是等也。要而論之，妙寂離相、圓備眾義，是菩提相。性淨如是。次論方便。於中略以三門分別：一行斷分別、二真應分別、三隨義分。言行斷者，煩惱業苦盡無之處名之為斷，此即是無；法身、般若、解脫等法說以為行，此即是有。分相論之，斷是滅諦，非是菩提；行德是道，方是菩提。攝相言之，行斷二門俱是菩提，故《地持》言「二斷二智是名菩提。」二斷是斷，二智是行，義如後解。此二皆從行修方便斷障而得，名方便淨。行斷如是。次就真應二門分別。自得相應名之為真，現化隨物說以為應。真則方便修習而得，名方便淨，應亦同然。又應用斷名方便淨。然應菩提義有通別，通則依於真實菩提所起化用，悉皆名為應化菩提，菩提用故。別則八相現成佛道是應菩提，自餘獼猴鹿馬等化，隨相別名，不名菩提。何者八相？如經中說：一昇兜率、二退來入胎、三住胎中、四者出生、五者出家、六成佛道、七轉法輪、八般涅槃。此等一一廣辨如經。八中第六現成佛道，正是應化菩提之體；前五方便；後二作用。真應如是。次第三門隨義分別。義別六門，如《地持》說：一自性義、二無上義、三名稱功德、四隨念功德、五堪能義、六最勝義。六中前二是其自德，後四化德。就自德中，初一自性，正是德體；後一無上，顯德殊勝。就化德中，初三德體；後一最勝，彰德殊勝。今依此門次第辨釋。初自性者，辨明菩提行德體性，故曰自性。於中分別略有三門：一解脫畢竟、二般若圓備、三法身窮滿。《涅槃經》中說此三義成大涅槃，《地持》說此為菩提性，彼論宣說「二斷二智是解脫也。」二斷即是無為解脫，故論結之名大解脫。何者二斷？一煩惱障斷，斷離五住性結煩惱；二智障斷，斷事無知。二智即是有為解脫。何者二智？一煩惱障斷，一切煩惱不相續智；二智障斷，一切所知無障礙智。彼論說清淨之智及一切智、無礙智等，即是般若。諸佛如來證如之慧，能滅煩惱、清淨明達，是清淨智。了知世諦一切種法，是一切智。於一切智所知法中知之自在，不假方便發心即知，名無礙智。此三如後三智章中具廣分別。彼說如來有百四十不共佛法，及佛願智、無諍之智、四無礙辨，是名菩提。即是如來法身滿也。言百四十不共法者，所謂如來三十二相、八十種好，為百一十二；四一切種淨，通前合為百一十六；十力及與四無所畏，通前合為一百三十；加三念處及三不護，通前合為百三十六；大悲七、不忘法八、斷除諸習九、一切種妙智十，此合通為百四十也。此佛獨有，不通二乘，名不共法，如後廣釋。如來願智及無諍智，如前五智章中具解。四無礙辨，亦如上釋。自性如是。言無上者，佛德殊勝，超過二乘，故曰無上。分別有七：一身無上，相好殊妙。此即就前百四十中，三十二相、八十種好說無上也。二道無上，自度度他多所過度，哀愍世間利安天人，此即就前大悲等行說無上也。三正無上，四正成就，所謂正戒、正見、威儀及與正命。言正戒者，遠離性罪。言正見者，遠離邪謗。正威儀者，離飲酒等一切逆過。言正命者，離餘一切邪命自活。此即就前三種不護及斷習等說無上也。四智無上，謂四無礙，此即就前四無礙辨說無上也。五神力無上，成就六通，此即就前清淨智、一切智、無礙智及十力等說無上也，此等諸智是通體故。六斷無上，煩惱障斷及知障斷，此就前斷說無上也。七住無上，住有三種，所謂聖住、天住、梵住。空無相願滅盡正受是其聖住，四無量心是名梵住，四禪四無色定是名天住，如上廣解。此亦就前一切種智說無上也。無上如是。上來自德，下明化德。於中初三化德之體，後一顯勝。前三中初一明其名稱功德，美響外彰令人歸敬。第二明其隨念功德，隨念起化。第三堪能獨廣益。名稱德者，所謂如來十號曰德，始從如來乃至第十名婆伽婆亦曰世尊，如後廣釋。隨念德者，隨諸眾生心念不同，於一切時及一切處而為示現。堪能義者，一三千界獨一如來能為廣益，第二佛出更無所為。最勝義者，勝有二種：一者德勝。一切如來化相差別，實德平等。故彼文言「一切如來唯除四事有增減相，非餘功德。言四事者，一是壽命，命有修促；二者名稱，名有遠近，三者種姓，氏族高下；四者色身，形有大小。唯此增減，自餘十力、四無畏等皆悉等也。」等故勝矣。二者身勝。諸根相好皆悉增上，不以女身得成佛道。何故如是？如來先於初阿僧祇已捨女身，況佛樹下。先捨今無，是故不以女身成佛。又復女人性多煩惱、成就惡智，不以煩惱惡智成佛，為是無之。一一廣釋如《地持論》，今略言耳（此三門竟）。

Next, the third section extensively analyzes its characteristics. In this, it is first discussed in terms of purity by nature, and subsequently in terms of purity through expedients. Purity by nature bodhi has two distinct characteristics: first, the characteristic of emptiness; second, the characteristic of existence. As for the characteristic of emptiness, as the *Vajracchedikā Prajñāpāramitā Sūtra* states, "Even to the point that there is no slightest dharma to be attained—this is called bodhi. This dharma is equal, without high or low—this is called bodhi. Because there is no sentient being, no person, and no soul, this is called attaining equal anuttarā samyaksaṃbodhi." Passages such as these express its sense of emptiness. That no dharma can be attained and that it is equal without high or low constitute the emptiness of dharmas. The emptiness of dharmas has two aspects: First, the fruit virtues of the Buddhas grasped by deluded sentiment are fundamentally non-existent in principle; hence they are called empty. Second, the true nature of bodhi is marvelously quiescent and free from marks; hence it is called empty. Because both the nature and the marks of that Buddha fruit are empty, therefore not the slightest dharma can be attained. Furthermore, within this emptiness there are no distinct fruit virtues of the three vehicles; hence it is called "equal, without high or low." This emptiness is precisely the meaning of true emptiness within the substance of bodhi; therefore it is called bodhi. That absence of sentient being, person, soul, and so forth is called bodhi refers to the emptiness of sentient beings. This is distinguished in two ways: First, the self, sentient beings, and so forth grasped by deluded sentiment as being able to attain bodhi are fundamentally non-existent in principle; hence they are called empty. Second, the true nature of bodhi is assembled through dependent origination; self, sentient beings, and so forth are eternally quiescent in the real; hence they are called empty. If marks such as self, person, and sentient being are maintained as distinct from one another, it is not called equal. Maintaining a self contradicts the Way and does not constitute attaining bodhi. Because there is no self, person, sentient being, and so forth, there is no distinction between ordinary beings and Buddhas; this is called attaining equality. There is no person different from the Way, and no Way different from the person; person and Way are without separation—this is called attaining bodhi. Such is the meaning of emptiness. As for the non-empty, as the *Mahāparinirvāṇa Sūtra* states, "The ultimate truth is also called bodhi, is also called the Way, and is also called nirvāṇa." Dharmas such as these are both existent and empty. If it were non-existent, how could it eradicate all afflictions? Because it exists, bodhisattvas perceive and know it clearly. Therefore one knows it is existent. How does it exist? The tathāgatagarbha is replete with all Buddha-dharmas exceeding the sands of the Ganges; when those dharmas are revealed, they are spoken of as the all-inclusive virtues of bodhi; hence it is called existent. Such are existence and non-existence. If one wishes to analyze it extensively, it is as the *Vimalakīrti Sūtra* states: "Bodhi of quiescent cessation, because it extinguishes all marks; bodhi of non-contemplation, because it is separated from all conditions; bodhi of non-practice, because it is free of recollection," and so forth. In summary, being marvelously quiescent and free of marks, yet completely endowed with numerous meanings, is the characteristic of bodhi. Such is purity by nature. Next, purity through expedients is discussed. In this, it is briefly distinguished into three sections: first, distinction by practice and eradication; second, distinction by real and response; third, division according to meaning. As for practice and eradication: the point where afflictions, karma, and suffering are entirely absent is called eradication, which is precisely non-existence; dharmas such as the dharmakāya, prajñā, and liberation are spoken of as practice, which is precisely existence. Discussing them by dividing their characteristics: eradication is the truth of cessation and is not bodhi; the virtues of practice are the Way and only then are bodhi. Speaking of them by subsuming their characteristics: the two gates of practice and eradication are both bodhi; hence the *Bodhisattvabhūmi* states, "The two eradications and the two knowledges are called bodhi." The two eradications are eradication, and the two knowledges are practice, the meaning of which will be explained later. Both of these are attained from the expedients of cultivated practice and the eradication of hindrances, and are called purity through expedients. Such is practice and eradication. Next, it is distinguished into the two gates of real and response. One's self-attained conformity is called real; manifesting transformations in accordance with beings is spoken of as response. The real is attained through practice and cultivation of expedients and is called purity through expedients; the response is likewise. Furthermore, the response's application of eradication is called purity through expedients. However, the meaning of response bodhi has general and specific senses: Generally speaking, the transformative functions arising based on real bodhi are all called response transformation bodhi, because they are the functions of bodhi. Specifically speaking, the eight aspects of manifesting the attainment of the Buddha Way are response bodhi; the rest, such as transformations into monkeys, deer, horses, and so forth, are given distinct names according to their marks and are not called bodhi. What are the eight aspects? As the sūtras state: first, ascending to Tuṣita; second, descending and entering the womb; third, abiding in the womb; fourth, taking birth; fifth, going forth from the household; sixth, attaining the Buddha Way; seventh, turning the wheel of the Dharma; eighth, parinirvāṇa. Each of these is explained extensively as in the sūtras. Among the eight, the sixth—manifesting the attainment of the Buddha Way—is precisely the substance of response transformation bodhi; the first five are expedients; the last two are functions. Such are real and response. Next, the third section divides them according to meaning. The meanings are divided into six gates, as the *Bodhisattvabhūmi* states: first, the meaning of intrinsic nature; second, the meaning of the unsurpassed; third, the merit of renown; fourth, the merit of mindfulness; fifth, the meaning of capability; sixth, the meaning of supreme excellence. Among the six, the first two are virtues of oneself, and the latter four are virtues of transformation. Within the virtues of oneself, the first, intrinsic nature, is precisely the substance of the virtue; the second, unsurpassed, reveals the preeminence of the virtue. Within the virtues of transformation, the first three are the substance of the virtues; the last, supreme excellence, makes apparent the preeminence of the virtue. Now we follow this gate to explain and interpret them in order. First, as for intrinsic nature: it elucidates the substance and nature of the practice virtues of bodhi; hence it is called intrinsic nature. In this, there are briefly three sections: first, ultimate liberation; second, complete prajñā; third, exhaustively fulfilled dharmakāya. The *Mahāparinirvāṇa Sūtra* speaks of these three meanings as constituting the great nirvāṇa; the *Bodhisattvabhūmi* speaks of them as the nature of bodhi, and that treatise proclaims, "The two eradications and the two knowledges are liberation." The two eradications are unconditioned liberation; hence the treatise concludes by naming them great liberation. What are the two eradications? First, eradication of the affliction hindrance, eradicating and abandoning the afflictions of the five entrenchments and innate bondages; second, eradication of the cognitive hindrance, eradicating ignorance regarding phenomena. The two knowledges are conditioned liberation. What are the two knowledges? First, upon eradication of the affliction hindrance, the knowledge that all afflictions do not continue; second, upon eradication of the cognitive hindrance, the knowledge unobstructed regarding all objects of knowledge. That treatise states that pure knowledge, all-knowledge, unobstructed knowledge, and so forth are precisely prajñā. The wisdom of the Buddhas and Tathāgatas that realizes tathatā, is able to eradicate afflictions, and is pure, luminous, and penetrating, is pure knowledge. Knowing all types of phenomena of conventional truth is all-knowledge. Having mastery in knowing the phenomena known by all-knowledge, knowing them upon generating the intention without relying on expedients, is called unobstructed knowledge. These three are fully and extensively distinguished later in the chapter on the three knowledges. That [treatise] states that the Tathāgata possesses the one hundred and forty unshared Buddha-dharmas, as well as the Buddha's knowledge of aspirations, knowledge free of dispute, and four unobstructed analytical knowledges—these are called bodhi. This is precisely the fulfillment of the Tathāgata's dharmakāya. As for the one hundred and forty unshared dharmas: the Tathāgata's thirty-two marks and eighty minor marks constitute one hundred and twelve; the four all-inclusive purities together with the preceding make one hundred and sixteen; the ten powers and four fearlessnesses together with the preceding make one hundred and thirty; adding the three applications of mindfulness and three non-protections together with the preceding makes one hundred and thirty-six; great compassion is seven, non-forgetting dharma is eight, eradicating all residual impressions is nine, and marvelous knowledge of all aspects is ten—these together make one hundred and forty. These are possessed by the Buddha alone and not shared with the two vehicles; they are called unshared dharmas, as extensively explained later. The Tathāgata's knowledge of aspirations and knowledge free of dispute are fully explained as in the earlier chapter on the five knowledges. The four unobstructed analytical knowledges are also explained as above. Such is intrinsic nature. As for unsurpassed: the Buddha's virtues are preeminent, surpassing the two vehicles; hence they are called unsurpassed. There are seven distinctions: First, unsurpassedness of body, the marvelous excellence of the marks and characteristics. This is said to be unsurpassed with respect to the thirty-two marks and eighty minor marks among the preceding one hundred and forty. Second, unsurpassedness of the Way, delivering oneself and delivering others, greatly liberating beings, having pity on the world, and benefiting and bringing peace to devas and humans; this is said to be unsurpassed with respect to the preceding practices of great compassion and so forth. Third, unsurpassedness of correctness, the accomplishment of the four correctnesses, namely correct morality, correct views, deportment, and correct livelihood. Correct morality means being far removed from innate offenses. Correct views means being far removed from false slanders. Correct deportment means being free of all transgressions such as drinking alcohol. Correct livelihood means being free of all other wrong livelihoods to sustain oneself. This is said to be unsurpassed with respect to the preceding three non-protections, eradication of residual impressions, and so forth. Fourth, unsurpassedness of knowledge, meaning the four unobstructed knowledges; this is said to be unsurpassed with respect to the preceding four unobstructed analytical knowledges. Fifth, unsurpassedness of supernormal power, accomplishing the six supernormal knowledges; this is said to be unsurpassed with respect to the preceding pure knowledge, all-knowledge, unobstructed knowledge, ten powers, and so forth, because these knowledges are the substance of the supernormal powers. Sixth, unsurpassedness of eradication, the eradication of the affliction hindrance and eradication of the cognitive hindrance; this is said to be unsurpassed with respect to the preceding eradications. Seventh, unsurpassedness of abiding; there are three types of abiding, namely noble abiding, celestial abiding, and brahma abiding. The correct attainments of emptiness, signlessness, wishlessness, and cessation are noble abiding; the four immeasurables are called brahma abiding; the four dhyānas and four formless concentrations are called celestial abiding, as explained extensively above. This is also said to be unsurpassed with respect to the preceding knowledge of all aspects. Such is unsurpassed. The above was the virtues of oneself; below elucidates the virtues of transformation. In this, the first three are the substance of the virtues of transformation, and the last makes apparent their preeminence. Among the first three, the first elucidates the merit of renown: the fine report is manifested outwardly, causing people to take refuge and pay homage. The second elucidates the merit of mindfulness: giving rise to transformations according to thought. The third is the meaning of capability: in a trichiliocosm, a single Tathāgata is capable of bringing extensive benefit, and when a second Buddha appears, there is nothing further to be done. As for the meaning of supreme excellence, excellence has two aspects: First, excellence in virtue. Although the transformative marks of all Tathāgatas differ, their real virtues are equal. Hence that text states, "All Tathāgatas have marks of increase and decrease only with respect to four matters, not in the rest of their merits. As for the four matters: first is lifespan, life having length and brevity; second is renown, fame having distance and proximity; third is clan, lineage having high and low; fourth is the physical body, form having large and small. Only in these is there increase and decrease; the rest, such as the ten powers, four fearlessnesses, and so forth, are all entirely equal." Because they are equal, they are preeminent. Second, excellence of body. Their faculties and marks are all superior, and they do not attain the Buddha Way in a female body. Why is this so? The Tathāgata had already relinquished the female body in the first asaṃkhyeya [kalpa], let alone under the Bodhi tree. Having relinquished it previously, it is absent now; therefore one does not attain buddhahood in a female body. Furthermore, women's nature is full of afflictions and accomplishes evil knowledge; one does not attain buddhahood with afflictions and evil knowledge; therefore it is absent. Each is extensively explained as in the *Bodhisattvabhūmi*; here it is merely stated in brief. (These three sections are completed.)