[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 50.25 # 佛祖統紀 50.25 佛祖統紀 50.25 - **Language:** Classical Chinese ### [50.25](https://indike.org/pramana/in.bauddha.taisho.2035.50.25) 夫三諦者。天然之性德也（上句標指。下句發歎。天然者如天之然。亦名自然。問。此與外道所計何別。答。外道所執已為三藏所破。那忽謂同圓頓諦理。復次應知。若從破計須蕩自然。破計雖爾理必自然。是則自行。乃遣執惰。隨緣無妨。作斯說也。至於下文含生本具祕藏不顯由三惑覆。亦應準今料簡顯示。舉一例諸。無勞委述）中諦者。統一切法。真諦者。泯一切法。俗諦者。立一切法（別示解釋三諦相也。中者不偏二邊也。諦者審而無虛也。統者總也。一切法者二邊之法也。真者無偽妄也。泯亡泯也。一切法者三千之法也。俗者世俗也。立者建立也。一切法者百界之法也。當知此約三諦別明。若從通說。應云一中一切中。無真無俗而不中。則三諦皆統理而絕待也。一真一切真。無中無俗而不真。則三諦俱亡泯而無相也。一俗一切俗。無中無真而不俗。則三諦並建立而宛然也）舉一即三。非前後也。含生本具非造作之所得也（上兩句示三諦融即。顯非縱橫之殊異也。下二句明三諦本具。彰無作之妙法也。舉一即三者。舉其中諦非真非俗。當體泯法。復名真諦。常自建立。又為俗諦。中諦之一即三既然。真俗之二即三亦爾。準諸祖誥亦應更云。即三而一有可相離。即一而三不可相混。非三非一。三一宛然。會之彌分。派之常合。橫之復高。竪之又廣。明鏡等譬。真好研詳。勿見三一相即之故。便乃不許俗諦世法真諦亡泯中諦統絕俗言洋洋。豈可誣哉）悲夫。祕藏不顯。蓋三惑之所覆也（三諦微妙眾生不了。稱之為祕。法界包用不可盡。目之為藏。性雖微妙濁成本有。譬如鏡天。喻若塵雲。今此總明。次文別爾）故無明翳乎法性。塵沙障乎化導。見思阻乎空寂（無明者。不了法界無所明也。塵沙者。譬無知之數多也。見思者。從解等立名也。應知三惑皆是性具。同體為障。難可了知。文云翳障阻者異其文耳）然茲三惑乃體上之虛妄也（結指惑障都非真實。空華之譬其在茲乎）於是大覺慈尊。喟然歎曰（大覺即妙覺喟然歎聲也）真如界內絕生佛之假名。平等慧中無自他之形相（通指三諦以為真如及平等慧。絕名離相）但以眾生妄想不自證得。莫之能返也。由是立乎三觀破乎三惑。證乎三智成乎三德（眾生在迷未能復性。是故須明惑觀等說。全性起脩性無所移。全脩在性脩常宛爾。一家所立三諦文在瓔珞仁王兩經。三觀文出瓔珞經下卷三惑準大品大論而開。三智具如大品三智品中。三德備在大涅槃經）空觀者。破見思惑證一切智成般若德假觀者。破塵沙惑證道種智成解脫德。中觀者。破無明惑證一切種智成法身德（一念無相謂之空。無法不備謂之假。不一不異謂之中。知一切法空寂一相名一切智。知十法界諸種差異為道種智。知於二邊無非中道名一切種智。照明為般若。解縛名解脫。清淨名法身。皆具常樂我淨。謂之德）然茲三惑三觀三智三德。非各別也。非異時也。天然之理具諸法故（上文別示。恐謂縱橫。故茲融即顯非別異。是故當知。三惑一念中破。三觀一心中脩。三智一念而證。三德一心而成。惑觀一如智德無別。苟非性具寧免異殊。山門教觀永異諸家。超過眾說良在茲焉）然此三諦性之自爾（重歎三諦非作所成）迷茲三諦轉成三惑。惑破藉乎三觀。觀成證乎三智。智成成乎三德（自迷之悟展轉相由。文中五三秖是一三無前無後因果理同）從因至果非漸修也（性德之行異乎歷別）說之次第理非次第（言不頓顯故有前後。若論其理實在剎那。其理者何。三千三諦）大綱如此。綱目可尋矣（諦德宏深。故曰大綱。諸法廣多。號為綱目。華嚴名法界。方等為實相。般若稱佛母。法華號髻珠。涅槃名佛師。三諦是一法。佛說種種名。龍猛悟之而造論。智者得之以開拓。荊溪傳之為心要。是則十方大覺諸祖所傳。莫不歸乎諦德祕藏。像末惰澆信心寡薄。如斯法門不能宗重。而更別求心要之術。良由近代習大乘者雜濫故也）。 > Now, the three truths are natural virtues of the nature. (The upper clause marks and indicates them; the lower clause gives rise to exclamation. "Natural" means so of its own accord as nature, also called spontaneous. Question: How does this differ from what non-Buddhists maintain? Answer: What non-Buddhists grasp has already been refuted by the Tripiṭaka; how could one say it is identical to the truth-principle of the round and sudden? Furthermore, one should know that if one follows the refutation of attachment, one must sweep away spontaneity; yet though the refutation of attachment is like this, principle is necessarily spontaneous. Thus in one's own practice, it eliminates grasping and laxity, while according with conditions without hindrance to make such a statement. As for the text below, that sentient beings inherently possess the secret store which is not manifest because it is obscured by the three delusions, this should also be distinguished and manifested following the present model; one instance illustrates the rest, so there is no need for detailed narration.) The middle truth unifies all dharmas; the paramārtha-satya eliminates all dharmas; the saṃvṛti-satya establishes all dharmas. (This distinguishes and explains the characteristics of the three truths. "Middle" means not deviating toward the two extremes. "Truth" means examined and without falsehood. "Unifies" means encompasses in general. "All dharmas" means the dharmas of the two extremes. "Real" means without fabrication or delusion. "Eliminates" means vanishes and perishes. "All dharmas" means the dharmas of the three thousand. "Conventional" means worldly. "Establishes" means sets up. "All dharmas" means the dharmas of the hundred realms. One should know that this is explained distinctly according to the three truths. If one follows the pervasive explanation, one should say: When one is middle, all are middle; there is no paramārtha and no saṃvṛti that is not middle; then the three truths all unify principle and transcend relativity. When one is real, all are real; there is no middle and no saṃvṛti that is not real; then the three truths all perish and lack marks. When one is conventional, all are conventional; there is no middle and no paramārtha that is not conventional; then the three truths are established together and clearly apparent.) Bringing forth one is immediately the three; they are not prior and posterior. Sentient beings inherently possess them; they are not something obtained through contrivance. (The upper two clauses show the integration and identity of the three truths, revealing that they are not differentiated longitudinally or horizontally. The lower two clauses clarify that the three truths are inherently possessed, manifesting the wondrous Dharma of non-contrivance. "Bringing forth one is immediately the three" means that bringing forth the middle truth, which is neither real nor conventional, its very substance perishes dharmas and is again named the paramārtha-satya; it constantly establishes on its own, and is again the saṃvṛti-satya. Since the one of the middle truth being immediately the three is thus, the two of real and conventional being immediately the three are also like this. In accordance with the instructions of the patriarchs, one should further say: being immediately three yet one, could they be separated from each other? Being immediately one yet three, they cannot be mixed together. Neither three nor one, three and one are clearly apparent. Gather them, and they are ever more distinct; disperse them, and they are constantly united. Horizontally they are also lofty; vertically they are also broad. Analogies such as the bright mirror are truly worth careful investigation. Do not, upon seeing the mutual identity of the three and one, therefore disallow the worldly dharmas of the saṃvṛti-satya, the vanishing of the paramārtha-satya, and the middle truth unifying and transcending conventional words so abundantly; how could one deceive oneself?) How sorrowful! The secret store is not manifest, covered indeed by the three delusions. (The three truths are subtle and wonderful, and sentient beings do not understand them; they are called "secret." The Dharma-realm encompasses functions that cannot be exhausted; it is termed "store." Although the nature is subtle and wonderful, defilement has become inherent; it is compared to the sky in a mirror, and analogized to dust and clouds. Here it is explained in general; the subsequent text will do so distinctly.) Therefore avidya obscures the Dharma-nature; dust-and-sand impedes transformative guidance; views and thoughts obstruct empty quiescence. (Avidya means failing to understand the Dharma-realm, having nothing illuminated. Dust-and-sand is an analogy for the great number of types of unknowing. Views and thoughts are named based on understanding and so forth. One should know that the three delusions are all inherently possessed by the nature; having the same substance, they become hindrances, difficult to comprehend. The text says "obscures, impedes, obstructs" merely to vary the phrasing.) Yet these three delusions are merely empty falsities upon the substance. (Concluding by pointing out that the hindrances of delusion are not real at all; does not the analogy of flowers in the sky reside in this?) Thereupon the Greatly Awakened Merciful Honoured One sighed and lamented: (The Greatly Awakened is Wondrous Awakening. Sighing is the sound of lamentation.) "Within the realm of true suchness, conventional names of sentient beings and Buddhas are eliminated; in impartial wisdom, visible forms of self and other do not exist. (Generally referring to the three truths as true suchness and impartial wisdom; eliminating names and departing from marks.) It is only because of the delusions and false thoughts of sentient beings that they do not realize it themselves and are unable to return." For this reason he established the three contemplations to shatter the three delusions, realize the three wisdoms, and accomplish the three virtues. (Because sentient beings are in confusion and unable to restore their nature, one must explain delusions, contemplations, and so forth. Fully developing cultivation from the nature, the nature does not shift; cultivation residing entirely in the nature, cultivation is ever clearly apparent. The three truths established by our tradition appear in the two sūtras of the Yingluo and Renwang. The text on the three contemplations comes from the lower scroll of the Yingluo jing. The three delusions are established in accordance with the Pañcaviṃśatisāhasrikā and the Mahāprajñāpāramitopadeśa. The three wisdoms are fully set forth in the "Chapter on the Three Wisdoms" of the Pañcaviṃśatisāhasrikā. The three virtues are complete in the Mahāparinirvāṇa-sūtra.) The contemplation of emptiness shatters the delusion of views and thoughts, realizes the wisdom of all modes, and accomplishes the virtue of prajñā. The contemplation of the provisional shatters the delusion of dust-and-sand, realizes the wisdom of the paths, and accomplishes the virtue of liberation. The contemplation of the middle shatters the delusion of avidyā, realizes sarvākārajñatā, and accomplishes the virtue of the Dharmakāya. (One thought without marks is called emptiness. No dharma not being complete is called the provisional. Neither one nor different is called the middle. Knowing all dharmas to be empty, quiescent, and of a single mark is called the wisdom of all modes. Knowing the various differences of the ten Dharma-realms is called the wisdom of the paths. Knowing that the two extremes are nothing other than the middle way is called sarvākārajñatā. Illumination is prajñā. Untying bonds is called liberation. Purity is called the Dharmakāya. All possess permanence, bliss, self, and purity; they are called virtues.) Yet these three delusions, three contemplations, three wisdoms, and three virtues are not separate, nor at different times, because the natural principle possesses all dharmas. (The text above distinguished them; fearing that they might be thought longitudinal or horizontal, this here integrates them to reveal they are not distinct. Therefore one should know: the three delusions are shattered in a single thought; the three contemplations are cultivated in a single mind; the three wisdoms are realized in a single thought; the three virtues are accomplished in a single mind. Delusion and contemplation are identical; wisdom and virtue are without distinction. If they were not inherently possessed by the nature, how could they avoid being distinct? The doctrine and contemplation of our mountain tradition are forever different from the various schools, and their surpassing all theories truly lies in this.) Indeed, these three truths are so of their own nature. (Again praising the three truths as not being accomplished through contrivance.) Confused about these three truths, one turns and forms the three delusions. The shattering of delusions depends on the three contemplations. When contemplations are completed, one realizes the three wisdoms. When wisdom is completed, one accomplishes the three virtues. (From confusion to awakening, they successively depend on each other. The five sets of three in the text are merely one set of three; without prior or posterior, cause and effect share the same principle.) From cause to effect, it is not a gradual cultivation. (The practice of the virtues of the nature differs from sequential stages.) The order of explaining them is not an order in principle. (Because speech cannot reveal them suddenly, there are prior and posterior; but if one discusses their principle, it is truly within a single moment. What is that principle? The three thousand and the three truths.) The general outline is like this; the details can be pursued. (The virtue of the truths is broad and profound, hence called the "general outline." The various dharmas are manifold, termed the "details." The Avataṃsaka names it the Dharma-realm; the Vaipulya calls it the true mark; the Prajñā calls it the mother of Buddhas; the Lotus calls it the jewel in the topknot; the Nirvāṇa names it the teacher of Buddhas. The three truths are a single dharma; the Buddha spoke various names for it. Nāgārjuna awakened to it and composed treatises; Zhiyi attained it and expanded it; Jīngxī transmitted it as the essential core of the mind. Thus, what the great awakened ones of the ten directions and the various patriarchs transmitted all归 to the secret store of the virtue of the truths. In the semblance and final eras, people are indolent and unstable, their faith sparse and shallow; unable to venerate this Dharma gate, they instead seek other methods of the essential core of the mind, truly because those who practice the Great Vehicle in recent times are mixed and disorderly.) > — English (machine translation) (machine translation) - [Previous: 50.24](https://indike.org/pramana/in.bauddha.taisho.2035.50.24) - [Next: 50.26](https://indike.org/pramana/in.bauddha.taisho.2035.50.26) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.2035.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.50.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.50.25](https://indike.org/pramana/in.bauddha.taisho.2035.50.25) · Pramāṇa