[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) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 3.40 # 大方廣佛華嚴經搜玄分齊通智方軌 3.40 大方廣佛華嚴經搜玄分齊通智方軌 3.40 - **Language:** Classical Chinese ### [3.40](https://indike.org/pramana/in.bauddha.taisho.1732.3.40) 二大悲隨順者，大悲隨順因緣，亦可因緣隨順大悲。論主合十為四：一以第一為愚癡顛倒、二以一門為餘處求解脫、三以四門為異道求解脫、四以四門為求異解脫。第一辨過為所離、第二所求理、三為所依道、四為所求果。此四門中一一對番，邪為所治、正為能治。初愚癡顛倒者，隨所著處愚癡及顛倒，此事觀故，以著我故、一切處受生遠離我故，即無有生，即以顛倒治法我相，用知過心治執我心。餘處求解脫者，凡夫愚癡顛倒，常應於梨耶識中及陀那識中求解脫，乃於餘處我我所中求解脫。此義云何？應於梨耶緣起法中求，及於妄我境中求解脫，即用識境以治我境，以唯識智治我智矣。云何異道求解脫？於顛倒因中求解脫。此義云何？應因緣理中求道所依，及於妄因自性等中求解脫道，則以自因理治。自性為因生、二十五諦理法為自性因，不平等故須治也。何者為二十五諦？五知根，即眼等五根；五作根，即手、脚及口、大便、小便根；并心平等根為十一根。五大，即地、水、火、風、空。五唯量，即色、聲、香、味、觸。加前十一為二十一。憂、喜、闇亦名染，麁黑即是貪瞋癡，合名染。心諦為二十二。慢諦亦名我，心為二十三。覺亦名智，為二十四。自性為二十五。人欲死時，不能作業故，先五作根壞，變為五知根，肉眼壞變為火大、耳變為空、鼻變為地、舌變為水、身根壞變為風。五大壞變五唯量，地變為香、水變為味、火變為色、空變為聲、風變為觸。唯量變為憂喜闇，憂喜變為慢，慢變為智，智變成自性。今壞者非滅壞，但無現用，還歸於本，故名壞也。成，反前可知，不相捨離。以治梵作，為梵天與眾生相離故。三道治苦行因，為苦行非樂因故。三際治無因，前中後際因生故。用四智心治邪智，此有二義：一以緣起為正道體。以修成智為助道體，自因等為正道體。二以無分別智為正道，諸道品為助道。即舉法取能觀智為道體也。求異解脫者，汎釋解脫有三種：一顯緣起、第二生智、第三滅惑。今於我我所中求解脫，妄計常樂我淨，三義即俱不成。論以四義顯之：一用三苦治彼樂倒，顯緣起理真實樂德，行苦等遷動無故。二用因緣治彼我倒，即顯我德，有為不自在故。三用生縛觀治彼淨倒，即顯淨德，縛非自在淨故。四用隨順有治彼常倒，即顯常德，為隨順三有不常未出故。又用常樂等次第配之，餘義如論。 > Second, conformity through great compassion: great compassion conforms to causes and conditions, or causes and conditions conform to great compassion. The author of the commentary combines the ten into four: first, taking the first as delusion and inversion; second, taking one gate as seeking liberation in other places; third, taking four gates as seeking liberation through different paths; fourth, taking four gates as seeking a different liberation. The first distinguishes faults as that which is departed from; the second is the principle sought; the third is the path relied upon; the fourth is the fruit sought. In these four gates, each opposes the other: the heterodox is that which is cured, and the orthodox is that which cures. First, delusion and inversion: delusion and inversion follow wherever there is attachment; because this is a contemplation of facts, because of attachment to a self, and because being born everywhere is far removed from a self, there is then no birth; that is, using inversion to cure the characteristics of dharmic selfhood, and using the mind that knows faults to cure the mind attached to self. As for seeking liberation in other places: ordinary beings, in their delusion and inversion, should constantly seek liberation within the ālayavijñāna and ādānavijñāna, yet they seek liberation in other places, in the self and what belongs to the self. What does this mean? One should seek liberation within the dharmas of ālaya-dependent origination, yet within the realm of a false self one seeks liberation; that is, using the cognitive object of consciousness to cure the cognitive object of self, and using the wisdom of consciousness-only to cure the wisdom of self. What is seeking liberation through different paths? It is seeking liberation in inverted causes. What does this mean? One should seek the reliance of the path within the principle of causes and conditions, yet within false causes such as prakṛti one seeks the path to liberation; then one cures it with the principle of self-cause. Taking prakṛti as the producing cause, the principles and dharmas of the twenty-five tattvas are the causes of prakṛti; because they are unequal, they must be cured. What are the twenty-five tattvas? The five organs of cognition (buddhīndriya), which are the five sense organs such as the eye; the five organs of action (karmendriya), which are the organs of hands, feet, speech, anus, and genitals; together with the mind organ (manas) as the eleven faculties (indriya). The five great elements (mahābhūta), which are earth, water, fire, wind, and space. The five subtle elements (tanmātra), which are form, sound, odor, taste, and touch. Adding these to the previous eleven makes twenty-one. Grief, joy, and darkness are also named defilement (guṇa); coarseness and blackness are greed, hatred, and delusion, jointly named defilement. The tattva of mind (citta/mahat) makes twenty-two. The tattva of conceit (ahaṃkāra), also named ego-mind, makes twenty-three. Awakening (buddhi), also named intellect, makes twenty-four. Primordial nature (prakṛti) makes twenty-five. When a person is about to die, being unable to perform actions, first the five organs of action dissolve and transform into the five organs of cognition; the physical eye dissolves and transforms into the fire element, the ear transforms into space, the nose transforms into earth, the tongue transforms into water, and the body organ dissolves and transforms into wind. The five great elements dissolve and transform into the five subtle elements: earth transforms into odor, water transforms into taste, fire transforms into form, space transforms into sound, and wind transforms into touch. The subtle elements transform into grief, joy, and darkness; grief and joy transform into conceit; conceit transforms into intellect; intellect transforms into primordial nature. Here, dissolving is not annihilation, but merely lacking manifest function and returning to the source; hence it is called dissolving. Arising, conversely to the above, can be known; \[the links\] do not abandon one another. This cures creation by Brahmā, because Brahmā is separated from sentient beings. The three paths cure ascetic practice as a cause, because ascetic practice is not a cause of bliss. The three periods of time cure causelessness, because causes produce across past, present, and future periods. Using the mind of four wisdoms to cure heterodox wisdom has two meanings: first, taking dependent origination as the substance of the correct path, and taking cultivation and fulfillment of wisdom as the substance of the auxiliary path, self-causes and so forth are the substance of the correct path. Second, taking non-discriminative wisdom as the correct path and the bodhipakṣa-dharmas as the auxiliary path, this adduces phenomena and takes the contemplating wisdom as the substance of the path. As for seeking a different liberation: generally explaining liberation, there are three kinds: first, revealing dependent origination; second, generating wisdom; third, extinguishing afflictions. Now, seeking liberation within self and what belongs to self, falsely conceiving permanence, bliss, self, and purity, all three meanings are unaccomplished. The commentary reveals this through four meanings: first, using the three sufferings to cure their inversion of bliss, revealing the true virtue of bliss in the principle of dependent origination, because the movement of suffering of conditioning and so on is absent. Second, using causes and conditions to cure their inversion of self, directly revealing the virtue of self, because conditioned phenomena lack self-mastery. Third, using the contemplation of bond of arising to cure their inversion of purity, directly revealing the virtue of purity, because bondage is not sovereign purity. Fourth, using conformity to existence to cure their inversion of permanence, directly revealing the virtue of permanence, because conforming to the three existences is impermanent and not yet escaped. Furthermore, sequentially matching them with permanence, bliss, and so forth, the remaining meanings are as in the commentary. > — English (machine translation) (machine translation) - [Previous: 3.39](https://indike.org/pramana/in.bauddha.taisho.1732.3.39) - [Next: 3.41](https://indike.org/pramana/in.bauddha.taisho.1732.3.41) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1732.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.3.40) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.13.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.40](https://indike.org/pramana/in.bauddha.taisho.1732.3.40) · Pramāṇa