[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 1.53 # 華嚴經探玄記 1.53 華嚴經探玄記 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1733.1.53) 第十以理開宗，宗乃有十：一法我俱有宗，謂人天位及小乘中犢子部等。彼立三聚法：一有為法、二無為法、三非二聚。即初二是法，後一是我。又立五法藏：一過去；二未來；三現在；四無為；五不可說，此即是我，以不可說是有為無為故。二法有我無宗，謂薩婆多等。彼說諸法二種所攝：一名、二色。或四所攝，謂三世及無為。或立五法：一心、二心所、三色、四不相應、五無為。此即但有此法，無別有我。三法無去來宗，謂大眾部等說。有現在及無為，以過未法體用俱無故也。四現通假實宗，謂說假部等。彼說無有去來二世，於現在法中在蘊可實、在界處為假，隨應諸法假實不定，《成實論》及經部別師亦同此類。五俗妄真實宗，謂說出世部等。彼說世俗法假，以虛妄故；出世法實，以非虛妄故。六諸法但名宗，謂一說部等。一切我法唯有假名，都無實體。此又通於初教之始。七一切皆空宗，謂大乘初教。說一切法悉皆性空，超於情表，無分別故，如《般若》等皆辯。八真德不空宗，謂終教諸經所說。一切法唯是真如，如來藏中實德攝故；真體不空，具性德故。九相想俱絕宗，謂頓教中絕言所顯離言之理，理事俱泯平等離念。十圓明具德宗，謂如別教一乘，主伴具足無盡自在所顯法門。上來分教開宗，粗陳挭概廣引教理，具明義相如別記說。 > Tenth, revealing the tenets in accordance with principle. The tenets are indeed ten: First, the tenet that both dharma and self exist, which refers to the stages of humans and gods, and within the Hīnayāna, the Vātsīputrīyas and others. They establish three aggregates of dharmas: 1. conditioned dharmas, 2. unconditioned dharmas, and 3. the aggregate that is neither of the two. The first two are dharmas, and the latter is the self. They also establish five dharma-treasuries: 1. past, 2. future, 3. present, 4. unconditioned, and 5. inexpressible—this being the self, because it cannot be spoken of as either conditioned or unconditioned. Second, the tenet that dharmas exist but the self is non-existent, which refers to the Sarvāstivādins and others. They say that all dharmas are subsumed under two kinds: 1. nāma, and 2. rūpa; or subsumed under four, namely the three times and the unconditioned; or they establish five dharmas: 1. citta, 2. caitta, 3. rūpa, 4. cittaviprayukta-saṃskāra, and 5. the unconditioned. This means that only these dharmas exist, and there is no separate self. Third, the tenet that dharmas lack past and future, which is taught by the Mahāsāṃghika and others. They say that only the present and the unconditioned exist, because both the essence and function of past and future dharmas are non-existent. Fourth, the tenet that the present includes both the conventional and the real, which refers to the Prajñaptivādins and others. They state that the two times of past and future do not exist, and within present dharmas, in the skandhas they may be real, while in the dhātus and āyatanas they are conventional; according to circumstances, the conventional and real among dharmas are unfixed. The \*Tattvasiddhi-śāstra\* and distinct masters of the Sautrāntika also belong to this category. Fifth, the tenet that the worldly is false and the ultimate is real, which refers to the Lokottaravādins and others. They say that worldly dharmas are conventional because they are false and deceptive; supramundane dharmas are real because they are not false and deceptive. Sixth, the tenet that all dharmas are nominal only, which refers to the Ekavyāvahārikas and others. All self and dharmas are merely nominal designations, completely lacking real substance. This, moreover, connects to the beginning of the initial teaching. Seventh, the tenet that all are empty, which refers to the initial teaching of the Mahāyāna. It teaches that all dharmas are empty of own-nature, transcending mental constructs, because there is no discrimination, as explained throughout the \*Prajñāpāramitā\* and other texts. Eighth, the tenet that true virtues are not empty, which is taught in the various sūtras of the final teaching. All dharmas are solely tathatā, because they are subsumed by the real virtues within the tathāgatagarbha; the true essence is not empty, because it possesses inherent virtues. Ninth, the tenet in which characteristics and conceptualizations are both extinguished, which refers to the principle beyond words revealed by the cessation of speech in the sudden teaching, wherein principle and phenomena are both eclipsed, equally free of conceptual thought. Tenth, the tenet of perfect clarity replete with virtues, which refers to the dharma-gate revealed in the distinct teaching of the one vehicle, replete with principal and subordinate, inexhaustible and unobstructed. The above division of teachings and revelation of tenets briefly sets forth the general outline, widely citing teachings and principles; the detailed explanation of its conceptual characteristics is as stated in the separate record. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1733.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1733.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1733.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.1.53) — English, machine translation ## Linked texts (1) - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.1.64) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.1.53](https://indike.org/pramana/in.bauddha.taisho.1733.1.53) · Pramāṇa