[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) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 3.39 # 華嚴一乘教義分齊章 3.39 華嚴一乘教義分齊章 3.39 - **Language:** Classical Chinese ### [3.39](https://indike.org/pramana/in.bauddha.taisho.1866.3.39) 若依圓教，一切煩惱不可說其體性，但約其用，即甚深廣大。以所障法一即一切，具足主伴等故，彼能障惑亦如是也。是故不分使習種現，但如法界一得一切得故，是故煩惱亦一斷一切斷也。故〈普賢品〉明一障一切障，〈小相品〉明一斷一切斷者，是此義也。又此斷惑分齊，準上下經文有四種：一約證，謂十地中斷；二約位，謂十住已去斷；三約行，謂十信終心斷；四約實，謂無可斷，以本來清淨故。廣如經說。又前三乘等諸門斷惑，若一障一切障、一斷一切斷，即入此非。若隨門前後，是三乘等，此約別教言。若約攝方便，前諸教所明並入此中，以是此方便故，及所流所目故。餘義準之。斷惑門竟。 > According to the perfect teaching, the essential nature of all afflictions cannot be spoken of; it is only in terms of their function that it is extremely profound and vast. Because the phenomena they obscure are such that one is all and they are endowed with ruler and retinue, the afflictions capable of obscuring them are likewise so. Therefore, they do not divide into active bonds, latent predispositions, seeds, and manifest activity; rather, just as in the dharmadhātu attaining one is attaining all, so too with the afflictions: severing one is severing all. Thus the 'Samantabhadra Chapter' clarifies that one obstruction is all obstructions, and the 'Minor Marks Chapter' clarifies that one severance is all severances; this is what it means. Furthermore, regarding the delimitation of this severance of afflictions, drawing upon the earlier and later sutra passages, there are four kinds: first, in terms of realization, meaning severance within the ten stages; second, in terms of stage, meaning severance from the ten abodes onward; third, in terms of practice, meaning severance at the final mind of the ten faiths; fourth, in terms of reality, meaning there is nothing to be severed, because \[all is\] originally pure. This is extensively explained in the sutras. Furthermore, if the severances of afflictions in the earlier gates of the Three Vehicles and so forth are understood as 'one obstruction is all obstructions' and 'one severance is all severances', then they enter into this \[perfect teaching\] and are not \[the former\]. If they follow the sequential order of the gates, they belong to the Three Vehicles and so on; this is spoken according to the distinct teaching. If spoken according to the inclusion of upāya, what is clarified by all the earlier teachings enters into this, because they are its upāya, and because they are that which flows from it and is aimed at by it. The remaining meanings may be inferred from this. The section on the severance of afflictions ends here. > — English (machine translation) (machine translation) - [Previous: 3.38](https://indike.org/pramana/in.bauddha.taisho.1866.3.38) - [Next: 3.40](https://indike.org/pramana/in.bauddha.taisho.1866.3.40) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1866.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.3.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.3.39](https://indike.org/pramana/in.bauddha.taisho.1866.3.39) · Pramāṇa