[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) › 13.20 # 華嚴經探玄記 13.20 華嚴經探玄記 13.20 - **Language:** Classical Chinese ### [13.20](https://indike.org/pramana/in.bauddha.taisho.1733.13.20) 初約經分二：先明心作三界，是約集起門；後明心持十二，是約依持門。前中，言三界虛妄但一心作者，此之一文諸論同引證成唯識。今此所說是何等心？云何名作？今釋：此義依諸聖教說有多門。一相見俱存故說唯識，謂通八識及諸心所，并所變相分本影具足，由有支等薰習力故，變現三界依正等報，如《攝大乘》及《唯識》等諸論廣說。二攝相歸見故說唯識，謂亦通八識王數差別，所變相分無別種生，能見識生帶彼影起，如《解深密經》、《二十唯識》、《觀所緣論》具說斯義。三攝數歸王故說唯識，謂亦通具八識心王，以彼心所依於心王無自體故，許彼亦是心所變故，如《莊嚴論》說。四以末歸本故說唯識，謂七轉識皆是本識差別功能，無別體故。《楞伽》云「藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。」又云「譬如巨海浪，無有若干相，諸識心如是，異亦不可得。」解云：既離水無別有浪，明離本識無別六七，廣如彼說。五攝相歸性故說唯識，謂此八識皆無自體，唯是如來藏平等顯現，餘相皆盡。經云「一切眾生即涅槃相，不復更滅」等。《楞伽》云「不壞相有八，無相亦無相。」如是等文，成證非一。六轉真成事故說唯識，謂如來藏不守自性，隨緣顯現八識王數相見種現。故《楞伽》云「如來藏為無始惡習所薰習故，名為識藏。」《密嚴經》云「佛說如來藏，以為阿賴耶。惡慧不能知，藏即賴耶識。」又云「如來清淨藏，世間阿賴耶，如金作指環，展轉無差別。」又《勝鬘經》、《寶性論》、《起信論》皆說此義，成證非一。七理事俱融故說唯識，謂如來藏舉體隨緣成辨諸事，而其自性本不生滅，即此理事混融無礙，是故一心二諦皆無障礙。《起信論》云「依一心法有二種門：一心真如門、二心生滅門。然此二門皆各總攝一切法。」《勝鬘經》云「自性清淨心，不染而染，難可了知；染而不染，亦難可了知。」解云：不染而染，明性淨隨染，舉體成俗，即生滅門也。染而不染，明即染常淨本來真諦，即真如門也。此明即淨之染不礙真而恒俗，即染之淨不破俗而恒真，是故不礙一心雙存二諦。此中有味，深思當見。經云「於諦常自二，於解常自一。」論云「智障極盲闇，謂真俗別執。」皆此義也。八融事相入故說唯識，謂由理性圓融無礙，以理成事事亦鎔融，互不相礙，或一入一切、一切入一，無所障礙。上文云「一中解無量、無量中解一」等。〈舍那品〉云「於此蓮華藏世界海之內，一一微塵中見一切法界。」又此品下云「於一微塵中，現有三惡道天人阿修羅各各受業報。」如是等文廣多無量，如上下經說。九全事相即故說唯識，謂依理之事，事無別事。理既無此彼之異，令事亦一即一切。上經云「知一世界即是一切世界，知一切世界即是一世界。」又云「知一即多、多即一」等，廣如經文說。十帝網無礙故說唯識，謂一中有一切，彼一切中復有一切。既一門中如是重重不可窮盡，餘一一門皆各如是，思準可知。如因陀羅網重重影現，皆是心識如來藏法性圓融故，令彼事相如是無礙，廣如上下文說。上來十門唯識道理，於中初三門約初教說，次四門約終教頓教說，後三門約圓教中別教說，總具十門約同教說。上來所明通一部經，非局此地。又是約教就解而說。若就觀行亦有十重，如一卷《華嚴三昧》中說。第二依持門中有三：初標宗。二「所以者何」徵責，謂小乘中十二有支，三世次第前後引生，如何說言皆依一心？下釋云：離本識心一切不成故。於中，初總釋三支俱唯是識、後別辨餘九亦唯是識。前中，言隨事者，隨其行業。於何趣中，從中陰內。起求生愛心，故云生欲心。此心起時，與本識中識支種子同時起，至生陰時此求生心滅，唯本識託歌邏羅等，如種壞牙生等，故云是心即是識。論經貪欲共心生者，謂第六識中求生時，貪欲共阿賴耶識同時起故。中陰未時貪滅心續名為受生，彼所造行變為境界，謂殿堂等，名為誑心，以不知故。取之為實，名曰無明。此是受生無明，非是發行無明。此中大意，明受生時，行事是能引、欲心是能潤，此二於識支前說誑心。無明亦是能引，以誑故。令取，亦是能潤。此二居後，引潤本識中五果等種生所生果，現起分位有次第故，說名色等。是故十二有支皆唯是識，識外無物。文意如此，餘文可見。 > First, explaining according to the sūtra, there are two parts: first, explaining that the mind creates the triple world, which is from the perspective of the gate of accumulation and origination; second, explaining that the mind supports the twelve \[links\], which is from the perspective of the gate of reliance and sustenance. In the former, as for the statement that the triple world is false and created by the one mind alone, this single passage is cited in common by various treatises to establish consciousness-only. What kind of mind is being spoken of here? Why is it called "creating"? Now it is explained: according to the various holy teachings, this meaning is explained through multiple gates. First, \[it is said that\] consciousness-only is spoken because both the objective aspect (nimittabhāga) and the subjective aspect (darśanabhāga) are preserved: this refers to pervading the eight consciousnesses and the various mental factors, along with the transformed objective aspect, possessing both the original object (bimba) and the reflected image (pratibimba); due to the force of the perfuming of the limbs of existence and so forth, they transform and manifest the environments, bodies, and other retributions of the triple world, as is extensively explained in treatises such as the Mahāyānasaṃgraha and the Vijñaptimātratāsiddhi. Second, \[it is said that\] consciousness-only is spoken because the objective aspect is subsumed into the subjective aspect: this means it also pervades the distinctions between the eight consciousness-kings and their associates; the transformed objective aspect has no separate seed to be born from, and when the cognizing consciousness arises, it carries along that reflected image as it arises, as this meaning is fully explained in the Saṃdhinirmocana Sūtra, the Viṃśikā-vijñaptimātratā, and the Ālambanaparīkṣā. Third, \[it is said that\] consciousness-only is spoken because the mental factors are subsumed into the consciousness-kings: this means it also fully pervades the eight consciousness-kings, because those mental factors rely on the consciousness-kings and have no self-nature, and it is admitted that they too are transformations of the mind, as explained in the Mahāyānasūtrālaṃkāra. Fourth, \[it is said that\] consciousness-only is spoken because the branches are returned to the root: this means that the seven evolving consciousnesses are all differentiated functions of the root consciousness, having no separate substance. The Laṅkāvatāra Sūtra says: "The ocean of the storehouse consciousness is permanently abiding, / stirred by the wind of objects; / the various waves of consciousness / leap and surge into arising." It also says: "Just as the waves of the great ocean / have no diverse characteristics, / so too are the minds of the various consciousnesses; / difference cannot be found either." The explanation says: since there are no waves apart from the water, this shows that there are no six or seven apart from the root consciousness, as extensively explained there. Fifth, \[it is said that\] consciousness-only is spoken because characteristics are subsumed into nature: this means that these eight consciousnesses are all without self-nature, being solely the equal manifestation of the tathāgatagarbha, while all remaining characteristics are exhausted. A sūtra says: "All sentient beings are themselves the mark of nirvāṇa, and do not perish again," and so forth. The Laṅkāvatāra Sūtra says: "The indestructible marks are eight; the markless is also without marks." Passages such as these are not single in establishing proof. Sixth, \[it is said that\] consciousness-only is spoken because the true transforms into phenomena: this means that the tathāgatagarbha does not maintain its own nature, but in accordance with conditions manifests the eight consciousness-kings and associates, the objective and subjective aspects, seeds and actualities. Thus the Laṅkāvatāra Sūtra says: "Because the tathāgatagarbha is perfumed by beginningless evil habits, it is called the consciousness storehouse." The Ghanavyūha Sūtra says: "The Buddha taught the tathāgatagarbha / to be the ālaya; / those with evil intellect cannot know / that the storehouse is precisely the ālayavijñāna." It also says: "The pure storehouse of the Tathāgata / is the worldly ālaya, / just as gold made into a finger ring / successively has no difference." Furthermore, the Śrīmālādevī Sūtra, the Ratnagotravibhāga, and the Awakening of Faith all explain this meaning, their proofs being not single. Seventh, \[it is said that\] consciousness-only is spoken because principle and phenomena are mutually interpenetrating: this means that the tathāgatagarbha in its entirety follows conditions to accomplish all phenomena, yet its self-nature originally neither arises nor ceases; these principle and phenomena blend without obstruction, and therefore the one mind and the two truths are both without hindrance. The Awakening of Faith says: "Relying on the dharma of the one mind, there are two gates: first, the gate of the one mind as suchness; second, the gate of the one mind as arising and ceasing. Yet each of these two gates totally subsumes all dharmas." The Śrīmālādevī Sūtra says: "The inherently pure mind, being undefiled yet defiled, is difficult to understand; being defiled yet undefiled, is also difficult to understand." The explanation says: "being undefiled yet defiled" clarifies that the pure nature follows defilement, in its entirety becoming the conventional, which is the gate of arising and ceasing. "Being defiled yet undefiled" clarifies that right in defilement it is constantly pure, originally the ultimate truth, which is the gate of suchness. This clarifies that the defilement that is identical with purity does not obstruct the true and is constantly conventional; the purity that is identical with defilement does not destroy the conventional and is constantly true; therefore, it does not obstruct the one mind while jointly preserving the two truths. There is great relish in this; through deep contemplation you will see it. A sūtra says: "With regard to the truths, they are always naturally two; with regard to understanding, it is always naturally one." A treatise says: "The hindrance of knowables is extremely blind and dark, meaning the separate grasping of the true and conventional." These are all this meaning. Eighth, \[it is said that\] consciousness-only is spoken because phenomena are harmonized and enter one another: this means that because the nature of principle is perfectly interpenetrating and unobstructed, phenomena accomplished by means of principle are also fused together and do not mutually obstruct; either one enters all, or all enter one, without hindrance. The text above says: "Understanding the immeasurable within the one; understanding the one within the immeasurable," and so forth. The "Rocana Chapter" says: "Within this Padmagarbha world-ocean, within each and every dust mote, one sees all dharmadhātus." Furthermore, below in this chapter it says: "Within a single dust mote, there appear the three bad destinies, gods, humans, and asuras, each undergoing karmic retribution." Passages such as these are infinitely vast, as explained in the sūtra above and below. Ninth, \[it is said that\] consciousness-only is spoken because phenomena are entirely identical: this means that phenomena relying on principle have no separate phenomena. Since principle has no distinction between this and that, it causes phenomena also to be such that the one is identical with all. The sūtra above says: "Knowing that one world is all worlds; knowing that all worlds are one world." It also says: "Knowing that one is many; many is one," and so forth, extensively as explained in the sūtra text. Tenth, \[it is said that\] consciousness-only is spoken because of the unobstructedness of Indra's net: this means that within the one there is all, and within that all there is again all. Since within a single gate it is endlessly layered like this without end, each of the remaining gates is also likewise, which can be known by inference. Like the repeatedly reflecting images of Indra's net, these are all because the mind, consciousness, tathāgatagarbha, and dharmatā are perfectly interpenetrating, causing those phenomenal marks to be unobstructed like this, extensively as explained in the text above and below. The ten gates of the principle of consciousness-only above: among them, the first three gates are explained according to the initial teaching; the next four gates are explained according to the final teaching and the sudden teaching; the latter three gates are explained according to the distinct teaching within the complete teaching; and possessing all ten gates collectively is explained according to the common teaching. What has been clarified above pervades the entire sūtra and is not restricted to this bhūmi. Furthermore, it is spoken according to doctrine and understanding. If spoken with respect to contemplative practice, there are also ten layers, as explained in the one-fascicle Huayan Sanmei. Second, within the gate of reliance and sustenance, there are three: first, marking the thesis; second, demanding with "why is that?"—meaning that in the Hīnayāna, the twelve limbs of existence are successively induced and born prior and posterior across the three times; how can it be said that they all rely on the one mind? Below it explains: because apart from the root consciousness-mind, nothing can be established. Therein, first it generally explains that the three limbs are all solely consciousness, and later separately distinguishes that the remaining nine are also solely consciousness. In the former, as for "following actions," it means following their karmic deeds. As for "in what destiny," it is from within the intermediate existence (antarābhava). Arising a mind of craving to seek rebirth, it is thus called "arising a mind of desire." When this mind arises, it arises simultaneously with the seed of the consciousness-limb in the root consciousness; arriving at the embodiment of rebirth, this mind seeking rebirth ceases, and only the root consciousness attaches to the kalala and so forth, like a seed perishing and a sprout arising, hence it says "this mind is precisely consciousness." As for the treatise-sūtra's "greed and desire arise together with the mind," this means that when seeking rebirth in the sixth consciousness, greed and desire arise simultaneously with the ālayavijñāna. At the end of intermediate existence, when greed ceases and the mind continues, it is called taking birth; the actions one created transform into an objective realm, namely palaces, halls, and so forth, which is called the deceptive mind; because of not knowing, grasping them as real is called ignorance. This is the ignorance of taking birth, not the ignorance that initiates action. The general meaning here clarifies that at the time of taking birth, karmic actions are the projector and the mind of desire is the moisturizer; these two speak of the deceptive mind before the consciousness-limb. Ignorance is also a projector, because it is deceptive; causing grasping, it is also a moisturizer. These two reside after, projecting and moisturizing the seeds of the five results and so forth in the root consciousness to give birth to the produced results; because the stages of their actual manifestation possess an order, name-and-form and so forth are spoken. Therefore, the twelve limbs of existence are all solely consciousness, and there is no object outside consciousness. Such is the meaning of the text; the rest of the text can be seen. > — English (machine translation) (machine translation) - [Previous: 13.19](https://indike.org/pramana/in.bauddha.taisho.1733.13.19) - [Next: 13.21](https://indike.org/pramana/in.bauddha.taisho.1733.13.21) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1733.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.13.20) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.40.2) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.13.20](https://indike.org/pramana/in.bauddha.taisho.1733.13.20) · Pramāṇa