大乘義章 20.5

20.5

次辨其相。戒有三種：一別解脫戒，如《遺教》說「戒是正順解脫之本」，故名解脫。又復隨分免絕業羇，亦名解脫。散心受得，不與定道二種心俱，故名為別。二者禪戒，亦名定共。禪定心邊，別有無作離惡法生，故名禪戒。此與定俱，有定則有、失定則捨，故名定共。三者道戒，亦名道共。聖道心邊，別有無作離過法生，故曰道戒。此與道俱，故名道共。此義如前三律儀中具廣分別。於此三中，分果異因，偏取佛果俱生道戒以為戒身；攝因成果，一切皆是。次辨定身，定有二種：一者事定，謂世八禪，事中安心，息除事亂，故名事定。二者理定，三三昧等，理中安心，息除性亂，故名理定。取性違理，名為性亂。又住實際，除滅一切妄想分別，亦名理定。相之心，名妄分別。此二定中，簡果異因，唯取佛果相應理定為佛定身；攝因成果，一切皆是。次辨慧身，慧有二種：一者世智，了知世法。二第一義智，知第一義。此之二種並通因果，簡果異因，果中之智是佛慧身；攝因成果，一切皆是。次論解脫，解脫有二：一有為解脫，無為聖道，免絕羈縛。二無為解脫，滅諦涅槃，滅離眾縛。此二解脫並通因果，簡果異因，果中解脫是佛如來解脫之身，因中則非；攝因成果，一切皆是。又就有為無為之中分相言之，有為解脫是解脫身，無為則非。何故而然？解脫身者，是慧中差別，故有為是；無為非慧，所以不取。又復身者，是聚積義，有為功德有積聚義，故名為身；無為之法無積聚義，故不成身。攝相言之，一切皆是。問曰：無為無積聚義，云何成身？釋言：身者是其體義，無為解脫亦是如來功德法體，故得名佛。故《華嚴》中說佛十身，始從願身乃至智身，十中第九是其法身。論自釋之「言法身者，謂無漏界。無漏界者，所謂涅槃。」故無為法亦得成身，與《華嚴》中涅槃佛同。就有為中復有二種：一心解脫，斷除四住，功德心淨。二慧解脫，除滅無明，一切智淨。此二通名解脫身矣。次辨知見。知見有二：一自知解脫，於己所得覺了分明。二知他解脫，知三乘人一切所得。此二通名知見身也。辨相如是（此二門竟）。

Next, discerning their characteristics. Morality is of three kinds: First, prātimokṣa morality. As stated in the Bequeathed Teachings: "Morality is the foundation of directly according with liberation"; hence it is called liberation. Furthermore, partially avoiding and severing the fetters of karma is also called liberation. Because it is received and attained in a distracted mind, and does not coexist with either the mind of dhyāna or the mind of the path, it is called "distinct" (prāti-). Second, dhyāna morality, also called "coexistent with samādhi" (dhyāna-saṃvara). Concurrent with the mind of dhyāna samādhi, a distinct unmanifest [action] of abandoning evil dharmas arises, hence it is called dhyāna morality. Because it coexists with samādhi—existing when there is samādhi, and relinquished when samādhi is lost—it is called "coexistent with samādhi". Third, the morality of the path, also called "coexistent with the path" (anāsrava-saṃvara). Concurrent with the mind of the noble path, a distinct unmanifest [action] of abandoning faults arises, hence it is called the morality of the path. Because it coexists with the path, it is called "coexistent with the path". This doctrine was fully and broadly distinguished above under the three restraints. Among these three, differentiating the fruit from the cause, one specifically takes the innate morality of the path belonging to the Buddha fruit to be the body of morality; subsuming cause to complete fruit, all of them are it. Next, discerning the body of samādhi. Samādhi is of two kinds: First, phenomenal samādhi, referring to the eight worldly dhyānas; settling the mind in phenomenal states and stilling phenomenal disturbance, it is therefore called phenomenal samādhi. Second, noumenal samādhi, referring to the three samādhis and so forth; settling the mind in principle and stilling essential disturbance, it is therefore called noumenal samādhi. Grasping at intrinsic natures in violation of principle is called essential disturbance. Furthermore, abiding in the limit of reality (bhūtakoṭi) and eliminating all false conceptual discriminations is also called noumenal samādhi. A mind that grasps at signs is called false discrimination. Between these two samādhis, selecting the fruit apart from the cause, one takes only the noumenal samādhi corresponding to the Buddha fruit to be the Buddha's body of samādhi; subsuming cause to complete fruit, all of them are it. Next, discerning the body of wisdom. Wisdom is of two kinds: First, worldly knowledge, which understands worldly dharmas. Second, ultimate knowledge, which knows the ultimate truth. Both of these apply to both cause and fruit; selecting the fruit apart from the cause, the knowledge within the fruit is the Buddha's body of wisdom; subsuming cause to complete fruit, all of them are it. Next, discussing liberation. Liberation is of two kinds: First, conditioned liberation: the noble path of the unconditioned, freeing and cutting off fetters and bonds. Second, unconditioned liberation: the truth of cessation and nirvāṇa, extinguishing and relinquishing all bonds. Both of these liberations apply to both cause and fruit; selecting the fruit apart from the cause, liberation within the fruit is the Buddha Tathāgata's body of liberation, whereas that in the cause is not; subsuming cause to complete fruit, all of them are it. Furthermore, speaking in terms of distinguishing characteristics between the conditioned and the unconditioned, conditioned liberation is the body of liberation, while the unconditioned is not. Why is this so? The body of liberation is a distinction within wisdom; therefore the conditioned is it, while the unconditioned is not wisdom and is therefore not taken. Furthermore, "body" has the sense of aggregation; conditioned virtues have the sense of aggregation, hence are called "body"; unconditioned dharmas lack the sense of aggregation, hence do not constitute a "body". Speaking in terms of subsuming characteristics, all of them are it. Question: "If the unconditioned lacks the sense of aggregation, how does it constitute a body?" Explanation: "'Body' has the sense of substance; unconditioned liberation is also the Tathāgata's substance of virtuous dharmas, hence it can be named Buddha. Therefore, the Avataṃsaka speaks of the ten bodies of the Buddha, beginning with the vow body and up to the wisdom body; the ninth among the ten is the dharmakāya. The treatise itself explains: 'The dharmakāya refers to the untainted realm (anāsrava-dhātu). The untainted realm is what is called nirvāṇa.' Hence unconditioned dharmas can also constitute a body, identical with the Nirvāṇa Buddha in the Avataṃsaka." Within the conditioned, there are again two kinds: First, liberation of mind: severing the four entrenchments, so that the mind of virtues is pure. Second, liberation of wisdom: eradicating ignorance, so that omniscience is pure. Both of these are generally named the body of liberation. Next, discerning knowledge and vision. Knowledge and vision are of two kinds: First, knowing one's own liberation, discerning and realizing clearly what one has attained. Second, knowing the liberation of others, knowing all that has been attained by persons of the three vehicles. Both of these are generally named the body of knowledge and vision. Discerning the characteristics is thus (this concludes the second section).