[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) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 7.11.4 # 大乘法苑義林章 7.11.4 大乘法苑義林章 7.11.4 - **Language:** Classical Chinese ### [7.11.4](https://indike.org/pramana/in.bauddha.taisho.1861.7.11.4) 」此說煩惱體能覆藏名之為藏，虛妄不實、究竟破壞故名為空。 《無垢稱》說「塵勞之疇是如來種姓。 」《涅槃經》說「未得阿耨多羅三藐三菩提時，善、不善、無記法皆名佛性，名如來藏。 」故經標言有二種如來藏空智，煩惱亦名如來藏故。 其真如理因空所顯，空之性故，名之為空。 法身之因煩惱所覆，名如來藏。 此離纏位名為法身，故斷能覆煩惱障縛，證得法身自性解脫。 《法花經》說欲示眾生佛知見故出現於世，示三乘者法身同故，滅二化城至寶所故。 十卷《楞伽》第八卷初說「阿梨耶識名空如來藏； 具足無漏熏習法故，名不空如來藏。 」彼經意說：阿賴耶識能含淨種，名之為藏。 為當佛因，名如來藏。 又未得菩提皆佛性故，名如來藏。 性虛妄故、亦破壞故，不實名空。 所含無漏淨法種子，報身因故，名如來藏。 性非虛妄，究竟不盡，名為不空。 此生現行圓滿果位名報化身，故斷能藏有漏藏識。 所知障滅大智滿故，證受用身。 大悲滿故，起變化身。 《法華經》說：欲令眾生悟佛知見，出現於世。 聲聞緣覺不知智身真實處故，不賜羊鹿但與牛車至道場故。 上來二因，若在果位名法受用，示悟此二佛出世間，欲令眾生修此二因入佛知見，皆令修行不退轉業，即是示悟入佛知見。 佛出於世，總顯經義。 佛出世間欲令眾生修二妙因得二勝果，開此無上讚歎令修，即是開、示、悟、入之義。 復有二因能得二果，如大乘經《莊嚴論》說「福德、智慧二資糧，菩薩善修無邊際，乃至勇猛疾歸德海岸。 」《攝論》亦言「誰能悟入所應知相？ 善備福、智資糧。 菩薩果隨增上分為二類，法身是福、受用是智。 或受用是智、變化是福。 法身通二，理實三身皆通福、智，二實性故、二所成故、二所起故。 由此三身皆二因得。 復有二因：一能生、二方便。 能生因性即是因緣，所餘三緣方便因性，受用、變化二因所得，法身一種方便因得。 又有二因，謂共、不共。 法身一種，是共因得。 自受用身，不共因得。 他受用、變化，通共、不共。 又有二因，大智、大悲，自利、他利，隨增義說。 自受用身，大智、自利因。 他受用變化身，大悲、利他因。 法身通二因。 或皆通二，菩薩利他為自利故，菩薩自利為利他故。 又有二因：一性種姓、二習種姓。 法身非由二因親得，疎亦可名。 雖名佛性，無別類故，不名性種性，由此亦無因習成性。 餘之二身，二性親得。 又有三種因，謂聞、思、修。 修慧正為親生了因，聞思疎助。 又三智因，正智正為法身了因，餘二疎助。 正智、後得為受用正生因，加行疎助。 後智正為變化正生因，餘二疎助。 」舊說三因：一應得因，謂即真如，所應得故。 二加行因，謂菩提心願。 三果圓滿因，謂正加行。 隨增義者，初得法身； 次得化身，願利生故； 後得報身，實修行故。 《佛性論》中說此三因各感三身，通所成故，廣如彼說。 彼論又說「佛性有三：一自性住佛性，未發心前住自性位； 二引出佛性，發心以後諸有學位； 三至得果佛性，謂無學位。 」彼論多說法身理性有此三位，與涅槃同。 依受用身有為佛性分此三種，理亦無失。 又有三因，《般若經》說「發菩提心，應云何住？ 云何修行？ 云何降伏其心？ 」無著釋言「云何住，謂欲願。 行謂無相、相應等持。 伏謂折伏散心，還住正願，入定折伏散障。 名三種因。 」天親釋同。 或異解者，發心、修行、斷障別故。 散行、定行，初心散行，次心定行，後心入聖斷障，是故三因攝一切盡。 彼經宗意，說法身因行無相故，亦說福智二相法身亦受用因，方能起化利益無盡。 有四種緣：一因緣、二等無間緣、三所緣緣、四增上緣。 因緣一種，遍諸有為，親辦自果。 等無間緣，因果必是心心所法。 其所緣緣，體通一切法，果必心心所。 > … this states that the substantial nature of the kleśas can cover and conceal, hence it is called a “womb” (garbha); because it is false, unreal, and ultimately destroyed, it is called “empty.” The Vimalakīrtinirdeśa states, “The host of dust and toils are the gotra of the Tathāgata.” The Mahāparinirvāṇa-sūtra states, “When one has not yet attained anuttarāsamyaksaṃbodhi, good, unwholesome, and indeterminate dharmas are all called Buddha-nature, and called the tathāgatagarbha.” Thus the sūtra sets forth that there are two kinds of tathāgatagarbha: emptiness and wisdom, because kleśas are also called the tathāgatagarbha. The principle of tathatā is revealed by means of emptiness; being the nature of emptiness, it is called “empty.” The cause of the dharmakāya is covered by kleśas, hence it is called the tathāgatagarbha. When it is separated from the stage of entanglements, it is called the dharmakāya; therefore, by severing the binding hindrances of kleśas that can cover it, one realizes the dharmakāya, which is liberation by nature. The Lotus Sūtra states that \[the Buddha\] appears in the world because he desires to show the knowledge and vision of the Buddha to sentient beings; this is because he shows the three vehicles that their dharmakāya is identical, extinguishing the two illusory cities to arrive at the treasure storehouse. The beginning of fascicle eight of the ten-fascicle Laṅkāvatāra-sūtra states, “The ālayavijñāna is called the empty tathāgatagarbha; because it is fully endowed with anāsrava perfumed dharmas, it is called the non-empty tathāgatagarbha.” The purport of that sūtra means: the ālayavijñāna can contain pure seeds, hence it is called a “womb.” Being the future cause of Buddhahood, it is called the tathāgatagarbha. Furthermore, because before attaining bodhi all \[things\] are Buddha-nature, it is called the tathāgatagarbha. Because its nature is false and unreal, and also subject to destruction, its unreality is called “empty.” The seeds of anāsrava pure dharmas it contains, being the cause of the saṃbhogakāya, are called the tathāgatagarbha. Because their nature is not false and unreal, and ultimately inexhaustible, they are called “non-empty.” When this produces the actualized and fully perfected fruit, it is called the saṃbhogakāya and nirmāṇakāya; therefore, one severs the sāsrava storehouse consciousness that can store them. Because the hindrance of the knowable is destroyed and great wisdom is perfected, one realizes the saṃbhogakāya. Because great compassion is perfected, one gives rise to the nirmāṇakāya. The Lotus Sūtra states: \[the Buddha\] appears in the world because he desires to cause sentient beings to awaken to the knowledge and vision of the Buddha. Because śrāvakas and pratyekabuddhas do not know the real abode of the wisdom body, he does not bestow sheep carts or deer carts, but only gives them ox carts to reach the place of enlightenment. The above two causes, when at the stage of fruition, are called Dharma and enjoyment. Demonstrating and awakening to these two, the Buddha appears in the world; wishing to cause sentient beings to cultivate these two causes and enter the knowledge and vision of the Buddha, he causes them all to practice the karma of non-retrogression, which is precisely opening, showing, awakening to, and entering the knowledge and vision of the Buddha. The Buddha appearing in the world generally reveals the meaning of the sūtra: the Buddha appears in the world wishing to cause sentient beings to cultivate the two wondrous causes to attain the two supreme fruits; revealing this unsurpassed \[path\] and praising it to cause them to cultivate it, this is precisely the meaning of opening, showing, awakening to, and entering. Furthermore, there are two causes that can obtain the two fruits, as the Mahāyāna sūtra Mahāyānasūtrālaṃkāra states: “The two provisions of merit and wisdom, the bodhisattva cultivates well without limit, up to courageously and swiftly returning to the shore of the ocean of virtues.” The Mahāyānasaṃgraha also says: “Who can awaken to and enter the characteristics of what ought to be known? One who has well prepared the provisions of merit and wisdom.” If the fruits of a bodhisattva are divided into two kinds according to their predominance, the dharmakāya is merit and the saṃbhoga\[kāya\] is wisdom. Or, the saṃbhoga\[kāya\] is wisdom and the nirmāṇa\[kāya\] is merit. The dharmakāya is common to both. In principle and fact, all three bodies are common to merit and wisdom, because they are the real nature of both, are accomplished by both, and are arisen from both. Therefore, all three bodies are obtained by the two causes. Furthermore, there are two causes: first, the producing cause; second, the expedient cause. The nature of the producing cause is the root cause (hetu-pratyaya); the remaining three conditions are the nature of the expedient cause. The saṃbhoga and nirmāṇa \[bodies\] are obtained by both causes; the dharmakāya alone is obtained by the expedient cause. Furthermore, there are two causes, namely shared and unshared. The dharmakāya alone is obtained by a shared cause. The self-enjoyment body is obtained by an unshared cause. The other-enjoyment and nirmāṇa \[bodies\] are common to both shared and unshared. Furthermore, there are two causes: great wisdom and great compassion, benefiting oneself and benefiting others, spoken according to what is predominant. The self-enjoyment body is the cause of great wisdom and benefiting oneself. The other-enjoyment and nirmāṇa bodies are the causes of great compassion and benefiting others. The dharmakāya is common to both causes. Or, all \[bodies\] are common to both, because a bodhisattva benefits others for the sake of benefiting oneself, and a bodhisattva benefits oneself for the sake of benefiting others. Furthermore, there are two causes: first, the lineage of nature; second, the lineage of practice. The dharmakāya is not directly obtained by the two causes, though it may be distantly called so. Although it is called Buddha-nature, because there are no distinct categories, it is not called the lineage of nature, and thereby there is also no nature formed by practice. The other two bodies are directly obtained by the two natures. Furthermore, there are three kinds of causes, namely hearing, contemplation, and cultivation. The prajñā of cultivation is strictly the direct producing and revealing cause; hearing and contemplation are distant and auxiliary. Furthermore, there are three wisdom causes: fundamental wisdom is strictly the revealing cause for the dharmakāya; the other two are distant and auxiliary. Fundamental wisdom and subsequent \[wisdom\] are the direct producing causes for the saṃbhoga\[kāya\]; preparatory \[wisdom\] is distant and auxiliary. Subsequent wisdom is strictly the direct producing cause for the nirmāṇa\[kāya\]; the other two are distant and auxiliary.” An older explanation speaks of three causes: first, the cause that should be obtained, namely tathatā, because it is what should be obtained; second, the cause of preparation, namely the aspiration and vow for bodhi; third, the cause of perfection of fruition, namely right preparation. According to what is predominant: first, one obtains the dharmakāya; next, one obtains the nirmāṇakāya, because of the vow to benefit sentient beings; finally, one obtains the saṃbhogakāya, because of true practice. In the Buddhadhātu-śāstra it is said that these three causes each bring about the three bodies, as they are commonly accomplished, as explained extensively there. That treatise also states: “There are three kinds of Buddha-nature: first, Buddha-nature abiding in its own nature, which abides in the stage of its own nature before generating the mind \[for bodhi\]; second, drawn-out Buddha-nature, which refers to all stages of the trainee (śaikṣa) after generating the mind; third, Buddha-nature of attaining fruition, which refers to the stage of the non-trainee (aśaikṣa).” That treatise mostly speaks of the principle-nature of the dharmakāya having these three stages, which is identical to nirvāṇa. If one divides these three kinds based on the conditioned Buddha-nature of the saṃbhogakāya, in principle there is also no error. Furthermore, there are three causes; the Prajñāpāramitā-sūtra states: “When generating the mind for bodhi, how should one abide? How should one practice? How should one subdue one's mind?” Asaṅga explains: “‘How should one abide’ refers to desire and vow. ‘Practice’ refers to signless and corresponding samādhi. ‘Subdue’ refers to subduing the distracted mind, returning to abide in the right vow, and entering concentration to subdue the hindrances of distraction. These are called the three kinds of causes.” Vasubandhu’s explanation is the same. Alternatively, in a different interpretation, this is because generating the mind, practicing, and severing hindrances are distinct. Distracted practice and concentrated practice: the initial mind is distracted practice, the next mind is concentrated practice, and the final mind enters the noble \[state\] and severs hindrances; therefore, the three causes encompass everything completely. The main purport of that sūtra is to speak of the practice of signlessness as the cause of the dharmakāya, and also to speak of the two marks of merit and wisdom as the dharmakāya as well as the cause of the saṃbhoga\[kāya\], so that one can then manifest transformations and benefit endlessly. There are four kinds of conditions: first, root condition (hetu-pratyaya); second, immediately preceding condition (samanantara-pratyaya); third, objective condition (ālambana-pratyaya); fourth, sovereign condition (adhipati-pratyaya). The one root condition pervades all conditioned dharmas and directly accomplishes its own fruit. For the immediately preceding condition, cause and fruit must be minds and mental factors. As for the objective condition, its substance pervades all dharmas, but its fruit must be minds and mental factors. > — English (machine translation) (machine translation) - [Previous: 7.11.3](https://indike.org/pramana/in.bauddha.taisho.1861.7.11.3) - [Next: 7.11.5](https://indike.org/pramana/in.bauddha.taisho.1861.7.11.5) - [Up: 7.11](https://indike.org/pramana/in.bauddha.taisho.1861.7.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.7.11.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.7.11.4](https://indike.org/pramana/in.bauddha.taisho.1861.7.11.4) · Pramāṇa