[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) › [本業瓔珞經疏](https://indike.org/pramana/in.bauddha.taisho.2798) › 1.24 # 本業瓔珞經疏 1.24 本業瓔珞經疏 1.24 - **Language:** Classical Chinese ### [1.24](https://indike.org/pramana/in.bauddha.taisho.2798.1.24) 從佛子三賢菩薩伏三界已下。釋上四十二人所以有別。正由斷或有多少也。上來既明四十二人名字二種法身故。今次明斷惑照理。就此分中凡有五分經文。第一從初已下訖頓斷無餘。正明四十二人斷惑多少。第二從無明者名不了一切法已下。訖別為三界報。正明眾惑之原。無明為本　第三從佛子見著二業已下。訖差別無量。明有為法界中眾生起三界報　第四從佛子是故於一法界中已下。訖業生變生。明諸或受生　第五從佛子前三賢已下訖未。明功德惠二業也。三賢菩薩者。地前三十心人。三阿僧祇劫中。修假名實法一諦空觀。得滅示相我人見等。以為賢故。言三賢菩薩也。伏三界煩惱麁業道者。伏三界假名實法二空。以聞思修三惠。滅生法二空。上癡心惑也。業即煩惱也。道是諸行。麁者六道麁相續道果也。上明業因。今明果相續。百劫不斷果即是惑縛也。亦不起麁以故者。是果不起。則已起即是麁果故。三界果盡名麁也。是見道者。三十心人得生法二空觀。以空為一道也。見是能觀之心也。喜忍伏三業道者。三道是三塗果道也。業是三塗因行也。因果二道是三十心已斷。今初地一諦觀明永斷也。離忍伏人中業道者。人中十惡道生人果故。以十善滅也。明忍伏六天業道者。其六天處多計因果常樂我淨故。十千劫中起惑故。照三諦以滅天報。天報之因煩惱為本也。炎忍伏諸見業道者。見是七見也。本起在果上故。以一諦之智。永斷身見首等也。勝忍伏疑見業道者。三界起惑以疑為本。一切處不了。乃至自身手足亦不知故疑。今十六諦所照之智滅疑也。現前忍伏三界因業道者。因業恒沙。受生無窮故。十種十二因緣觀滅也。無生忍伏果業道者。三界惑盡七地寂果。又無生觀。滅三界果也。不動忍伏色因業者。八地下忍。滅三界色永盡也。光忍伏心因業道者。九地下忍。永滅三界心習也。寂滅忍伏色心二習業道者。十地下忍。無生空解。斷色心二習一切永滅也。無垢忍伏習果道者。前十住所斷者為因。金剛心斷十地惑盡為果。亦滅十地無明闇結故。為大明惠也。是故佛子三賢名為伏斷者。上經文次第名伏未斷伏兩異故。今明兩異同也。三賢者。三十心人。一伏而不得名斷也。喜忍已上亦伏者。明十一地人亦伏亦斷也。覺忍現時者。明佛頓悟。一切永斷無餘也。法界中一切無餘者。即釋上佛地永斷也。法界中者。法起是三界因為起。法住三界果為住也。如是一切法雖佛永斷也。佛子無明者已下。第二明眾惑之原。以無明為本。乖理之始為原也。而起三界業果者。夫有識之始。異於木石。有生得二業故。今就生得業乖理起名作得業。正以無明為本。以識為初起集用。彌窮恒沙煩惱也。是故我言從無明藏者。一切惑本出用無窮為藏也。起十三煩惱者。正以七見六著為十三煩惱也。煩惱惑乃有恒沙。一方制名為十三。攝一切惑盡。以十三為本也。邪見者。言無佛無外道一切皆空無也。我見者。計五陰起動是我相。造作是我用也。常見者。計果不從因生。八萬劫壽也。斷是者。計因不相續。亦不感果。念念變滅也。戒盜見者。是凡夫盜佛淨戒。為梵天因。不至當果。取他佛戒。為戒盜也。果盜見者。亦是赤肉凡夫□□□□□□陰劫壽盜佛常樂之名。以著無常。五陰果上實。□□□□□□□□□□疑見者。意言外道實是真佛道故。□□□□□□□□□□□□□疑也。七見一切處求故。佛道外□□□□□□□□□□□□□□□□□者。見著二法俱為煩惱。但□□□□□□□□□□□□□□□□□□□也。貪者。一切處求□□□□□□□□□□□□□□□□□□□一切處諍競之心也。□□□□□□□□□□□□□□□□□□□□□為慢也□□□□□□□□□□□□□□□□□□□□□□□□□□□前後。 > From the passage beginning with "O Sons of the Buddha, the Bodhisattvas of the Three Classes of Worthies subdue the three realms" onward, it explains why the aforementioned forty-two persons have differences, which precisely stems from whether their severance of delusion is greater or lesser. Having already explained above the names and the two kinds of dharmakāyas of the forty-two persons, it next explains the severance of delusion and the illumination of the principle. Within this section, there are altogether five divisions of the sūtra text. First, from the beginning down to "severed all at once without remainder," it directly explains the degree of severance of delusion among the forty-two persons. Second, from "avidyā means not comprehending all dharmas" down to "individually constitutes the retribution of the three realms," it directly explains the origin of all delusions, taking avidyā as the root. Third, from "O Sons of the Buddha, the two karmas of views and attachments" down to "immeasurably differentiated," it explains that within the conditioned dharmadhātu, sentient beings give rise to the retributions of the three realms. Fourth, from "O Sons of the Buddha, therefore within the single dharmadhātu" down to "karmic birth and transformational birth," it explains that the various delusions receive birth. Fifth, from "O Sons of the Buddha, the aforementioned three classes of worthies" down to the end, it explains the two karmas of merit and wisdom. "Bodhisattvas of the Three Classes of Worthies" refers to the people of the thirty minds prior to the grounds. During three asaṃkhyeya kalpas, they cultivate the single-truth contemplation of emptiness regarding conventional designations and real dharmas, thereby attaining the eradication of views of marks, self, personality, and so forth; because they are considered worthies, they are called "bodhisattvas of the three classes of worthies." "Subdue the coarse karmic paths of the afflictions of the three realms" means subduing the twofold emptiness of conventional designations and real dharmas of the three realms, eradicating the twofold emptiness of persons and dharmas through the three wisdoms of hearing, thinking, and cultivating, \[namely\] the delusion of the deluded mind above. "Karma" is affliction. "Path" means the various practices. "Coarse" refers to the coarse paths and fruits of continuous succession in the six destinies. Above, it explained karmic causes; now, it explains the continuity of fruits. A fruit that is not severed for a hundred kalpas is the bond of delusion. "Also because they do not give rise to the coarse" means that these fruits do not arise; if they were already to arise, they would be coarse fruits, and hence the exhaustion of the fruits of the three realms is termed "coarse." "This is the path of seeing": the people of the thirty minds attain the contemplation of the twofold emptiness of persons and dharmas, taking emptiness as the single path. "Seeing" is the mind that is capable of contemplating. "Joyful forbearance subdues the paths of the three karmas": the three paths are the karmic paths of retribution in the three destinies. "Karma" refers to the causal practices of the three destinies. The two paths of cause and fruit are already severed by the thirty minds; now, by means of the single-truth contemplation of the first ground, it is clearly shown that they are perpetually severed. "Free-from-defilement forbearance subdues the karmic paths among humans": because the paths of the ten unwholesome deeds among humans give birth to the human fruit, they are eradicated through the ten wholesome deeds. "Illuminating forbearance subdues the karmic paths of the six heavens": because those in the realms of the six heavens mostly reckon cause and fruit to be permanent, blissful, self, and pure, giving rise to delusions over ten thousand kalpas, they illuminate the three truths to eradicate heavenly retribution. The cause of heavenly retribution takes affliction as its root. "Blazing forbearance subdues the karmic paths of the various views": "views" refers to the seven views. Because their origin arises upon the fruits, by means of the wisdom of the single truth, the identity view and so forth are perpetually severed. "Victorious forbearance subdues the karmic paths of doubtful views": the arising of delusions in the three realms takes doubt as its root; failing to comprehend in all situations, to the extent of not even knowing one's own hands and feet, is therefore doubt. Now, the wisdom illuminated by the sixteen truths eradicates doubt. "Manifest forbearance subdues the karmic paths of the causes of the three realms": because causal karmas are as numerous as the sands of the Ganges and the receiving of birth is endless, they are eradicated through the contemplation of the ten kinds of twelvefold conditioned co-arisen links. "Unborn forbearance subdues the karmic paths of fruit": when the delusions of the three realms are exhausted, there is the quiescent fruit of the seventh ground; furthermore, through the contemplation of non-arising, the fruits of the three realms are eradicated. "Immovable forbearance subdues the causal karma of form": the lower forbearance of the eighth ground perpetually eradicates the forms of the three realms without remainder. "Luminous forbearance subdues the karmic paths of the causes of mind": the lower forbearance of the ninth ground perpetually eradicates the mental propensities of the three realms. "Cessation forbearance subdues the karmic paths of the two propensities of form and mind": the lower forbearance of the tenth ground, through the understanding of unborn emptiness, severs the two propensities of form and mind, perpetually eradicating all of them. "Taintless forbearance subdues the paths of the fruits of propensities": that which was severed in the preceding ten abodes serves as the cause; the adamantine mind's complete severance of the delusions of the ten grounds serves as the fruit. It also eradicates the dark knots of ignorance of the ten grounds, and is therefore the great luminous wisdom. "Therefore, O Sons of the Buddha, the three classes of worthies are designated as subduing and severing": above, the sūtra text sequentially spoke of subduing and not severing, the two being distinct; now, it clarifies that the two distinctions are identical. "The three classes of worthies": for the people of the thirty minds, they only subdue and cannot be called severing. "From joyful forbearance upward, they also subdue": this clarifies that people of the eleven grounds both subdue and sever. "When the forbearance of awakening manifests": this clarifies that the Buddha attains sudden awakening, perpetually severing all without remainder. "All without remainder in the dharmadhātu": this precisely explains the perpetual severance of the buddha ground above. "Within the dharmadhātu": the arising of dharmas takes the causes of the three realms as arising; the abiding of dharmas takes the fruits of the three realms as abiding. Although there are all such dharmas, the Buddha perpetually severs them. From "O Sons of the Buddha, avidyā" onward, the second \[section\] explains the origin of all delusions, taking avidyā as the root. The beginning of running counter to the principle is the origin. In "arising the karmic retributions of the three realms": now, the beginning of having consciousness differs from wood and stone; because there are two types of karma that are inborn, now based on inborn karma running counter to principle and arising, it is called acquired karma. It takes avidyā precisely as its root, takes consciousness as the initial arising of cumulative functions, and exhaustively encompasses afflictions as numerous as the sands of the Ganges. "Therefore I say: 'From the store of avidyā'": the root of all delusions giving forth endless functions is the "store." "Gives rise to thirteen afflictions": it precisely takes the seven views and the six attachments to be the thirteen afflictions. Although the delusions of affliction are as numerous as the sands of the Ganges, to establish names in a categorized manner, they are made into thirteen, subsuming all delusions completely, taking the thirteen as the root. "Wrong view": asserting that there is no Buddha, no non-Buddhists, and that all are empty and non-existent. "View of self": reckoning the movements and actions of the five aggregates to be the mark of a self, and creating and acting to be the function of a self. "Eternalist view": reckoning that fruits do not arise from causes, and \[claiming\] a lifespan of eighty thousand kalpas. "Annihilationist view": reckoning that causes do not continue in succession and also do not induce fruits, changing and perishing from thought-moment to thought-moment. "View of attachment to precepts": this refers to ordinary persons stealing the Buddha's pure precepts to serve as the cause for the Brahmā heaven, failing to reach the future fruit; grasping the precepts of another, the Buddha, is called attachment to precepts. "View of attachment to fruits": this also refers to ordinary persons of red flesh \[…\] kalpas of lifespan of the aggregates, stealing the Buddha's designations of permanence and bliss, so as to attach to impermanence. Truly upon the fruits of the five aggregates \[…\] "Doubtful view": meaning to say that non-Buddhist paths are truly the genuine Buddha path, hence \[…\] doubt. Because the seven views seek in all situations, the Buddha path and non-Buddhist \[…\] The two dharmas of views and attachments are both afflictions, but \[…\] "Greed": seeking in all situations \[…\] a mind of contention in all situations. \[…\] is arrogance \[…\] before and after. > — English (machine translation) (machine translation) - [Previous: 1.23.5](https://indike.org/pramana/in.bauddha.taisho.2798.1.23.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2798.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2798~en-mt.1.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2798.1.24](https://indike.org/pramana/in.bauddha.taisho.2798.1.24) · Pramāṇa