[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) › 14.12 # 華嚴經探玄記 14.12 華嚴經探玄記 14.12 - **Language:** Classical Chinese ### [14.12](https://indike.org/pramana/in.bauddha.taisho.1733.14.12) 第二淨忍分中，文有三：初十句正明無生忍、次四句明無生忍淨、後一句結忍入位。論中但釋前二，攝為四種：一破相、二破性、三因泯、四果離。又前二破相入如、後二證實捨相。又約寄位，初一在加行、次一在正體、後一在後得。其數差別一種通始終。依《佛性論．三性品》云「如經說：若人已得無生法忍，即不退墮。此云何成立？由三性故即得成立。如來為約分別性故說本來無生忍、約依他性故說自性無生忍、約真實性故說垢苦本性無生忍。」就初事無生中，論攝為七：初四明不增、後三明不減，即是無增減法界。論中先立七實，對治此實以顯無生。一淨分法中本有實者，計自性住，性為事物有，為對治此，故云入諸法本來無生。二新新生實者，計習所成性為實，對治此故無起。三相實者，計前二性所生行相，對治此故無相。四後際實者，計於佛果後際出纏，對治此故無成。又此四中，初一自性住佛性、次二引出佛性、後一至得果佛性。又初一道前凡位、次一在三賢之位、次一在地上、後一在道後。通即可知。又此四，展轉釋疑，可知。五先際實者，對佛果後際，說凡染為先，對治此故云無壞，明煩惱即空無可壞也。良以眾生心中有其二分：一如來藏名為淨分，故如前說淨分無生；二煩惱藏名為染分，如此所說染分無生。六雜染實淨分中者，謂修行位中背染向淨來，對治此故無來。七盡實諸眾生者，眾生向涅槃去，對治此故云無去，論經名無盡。第二自性無生，此經略無。論云「自性無生者，是法無我。彼法無我，自體無性故，如經非有有性故。」彼觀事故等者，明理不無，謂彼前諸地所觀事故，亦是此地所忍法故，不得言無。下明理不二，謂理非事外，故名不二，同於上文有不二不盡也。三「無初無中」下明數差別無生者，於三時中染淨法不增減故。謂先際為染、後際為淨、中際染淨，三際無生故無增減。四「入如來」下明作業無生者，於真如中淨無分別佛智故。「如是」下釋已總結也。次「示現」下釋無生忍淨。言一切心意識等者，一切有二：初一離報心憶想分別，故云行遠離等。二離方便心憶想分別，故云攝受分別性想故也。想者，遠離障法想。非無治法想者，簡言濫也。彼治想於下地中有三種勝事：一無功用自然行故，云無所貪著，謂於上佛果不待起貪求任運起行。二遍一切法相者，現能治廣故，云一切法如空。三入真如不動自然行故者，顯治深也。如空之言通二句用，可知。 > In the second section, on attaining the pure forbearance, the text has three parts: first, ten phrases directly explain the forbearance of the non-arising of dharmas; next, four phrases explain the purity of the forbearance of non-arising; and the final phrase concludes the forbearance and entry into the stage. In the Treatise, only the first two are explained, subsumed into four kinds: first, breaking down characteristics; second, breaking down intrinsic nature; third, the vanishing of causes; and fourth, liberation from results. Furthermore, the first two break down characteristics to enter suchness, and the latter two realize the real and abandon characteristics. Moreover, correlated with the stages: the first one is in the preparatory application; the next one is in the fundamental \[wisdom\]; and the last one is in the subsequently attained \[wisdom\]. The single category of numerical differentiation runs throughout from beginning to end. Relying on the "Three Natures Chapter" of the Fo xing lun (Buddha-Nature Treatise), it states: "As the sūtra says: If a person has attained the forbearance of the non-arising of dharmas, they will not regress. How is this established? It is established by means of the three natures. For the sake of the imaginary nature, the Tathāgata spoke of the original forbearance of non-arising; for the sake of the dependent nature, he spoke of the forbearance of non-arising of intrinsic nature; and for the sake of the consummate nature, he spoke of the forbearance of non-arising of the original nature of defilement and suffering." Within the first, the non-arising of phenomena, the Treatise subsumes it into seven: the first four explain non-increase, and the latter three explain non-decrease; that is, the dharmadhātu of non-increase and non-decrease. In the Treatise, it first establishes seven realities, counteracting these realities to reveal non-arising. First, 'reality inherently existing within the pure division': grasping at the intrinsically abiding nature as existing as a phenomenal entity; to counteract this, it says 'enters into all dharmas as originally unarisen.' Second, 'reality that is newly and continuously born': grasping at the nature developed through practice as real; to counteract this, \[it says\] 'non-origination.' Third, 'reality of characteristics': grasping at the active characteristics produced by the preceding two natures; to counteract this, \[it says\] 'without characteristics.' Fourth, 'reality of the subsequent limit': grasping at the emergence from bondage at the subsequent limit in the Buddha-fruit; to counteract this, \[it says\] 'without accomplishment.' Furthermore, among these four: the first is the intrinsically abiding Buddha-nature; the next two are the brought-forth Buddha-nature; and the last one is the attained-as-fruit Buddha-nature. Moreover, the first is in the ordinary person's position prior to the path; the next one is in the position of the three kinds of worthies; the next one is on the bhūmis; and the last one is after the path. Their correspondence is readily understood. Furthermore, these four resolve doubts progressively, which is readily understood. Fifth, 'reality of the prior limit': relative to the subsequent limit of the Buddha-fruit, mundane defilements are called prior; to counteract this, it says 'without destruction,' explaining that the afflictions are intrinsically empty and there is nothing to be destroyed. Truly it is because in the minds of sentient beings there are two divisions: first, the tathāgatagarbha is called the pure division, hence as stated before, the pure division is unarisen; second, the store of afflictions is called the defiled division, as stated here, the defiled division is unarisen. Sixth, 'reality of defilement within the pure division': refers to turning away from defilement and toward purity during the stages of practice; to counteract this, \[it says\] 'without coming.' Seventh, 'reality of the exhaustion of sentient beings': sentient beings proceeding toward nirvāṇa; to counteract this, it says 'without going,' which the treatise-sūtra calls 'without exhaustion.' As for the second, the non-arising of intrinsic nature, this sūtra omits it. The Treatise states: "The non-arising of intrinsic nature is the selflessness of dharmas. Because that selflessness of dharmas has no nature in its own essence, it is like the sūtra's 'neither existing nor having a nature.'" In '\[because\] of the phenomenal affairs contemplated by that \[wisdom\],' and so forth: it clarifies that the principle is not non-existent, meaning that because of the phenomenal affairs contemplated in those preceding bhūmis, which are also the dharmas tolerated in this bhūmi, one cannot say it is non-existent. Below, it clarifies that principle is non-dual, meaning that the principle is not outside phenomena, hence it is called non-dual, which is identical to the preceding passage's having non-duality and inexhaustibility. Third, from 'without beginning, without middle' downward, it clarifies the non-arising of numerical differentiation: because within the three times defiled and pure dharmas neither increase nor decrease. That is, the prior limit is defiled, the subsequent limit is pure, and the middle limit is defiled and pure; because the three limits are unarisen, there is neither increase nor decrease. Fourth, from 'enters the Tathāgata' downward, it clarifies the non-arising of activity: because within suchness the non-conceptual Buddha-wisdom is pure. From 'thus' downward, having explained \[the items\], it concludes generally. Next, from 'manifests' downward, it explains the purity of the forbearance of non-arising. The words 'all mind, thought, and consciousness,' and so forth: 'all' has two aspects. First, it is free from the recollection, conceptualization, and discrimination of the retributive mind, hence it says 'practices freedom from,' and so on. Second, it is free from the recollection, conceptualization, and discrimination of the mind of upāya, hence it says 'because of grasping the perception of discriminatory nature.' 'Perception' means the perception of being free from obstructing dharmas. 'Not that there is no perception of remedial dharmas' is said to eliminate ambiguity in the words. That remedial perception has three superior features in the subsequent bhūmis: first, because of effortless, spontaneous practice, it says 'without covetous attachment,' meaning that toward the supreme Buddha-fruit, without waiting for the arising of craving and seeking, one undertakes practice spontaneously. Second, 'pervading the characteristics of all dharmas': because the active remedy is broad, it says 'all dharmas are like space.' Third, 'because of entering suchness and motionless, spontaneous practice': this reveals the depth of the remedy. That the words 'like space' apply to both phrases is readily understood. > — English (machine translation) (machine translation) - [Previous: 14.11](https://indike.org/pramana/in.bauddha.taisho.1733.14.11) - [Next: 14.13](https://indike.org/pramana/in.bauddha.taisho.1733.14.13) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1733.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.14.12) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.10.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.14.12](https://indike.org/pramana/in.bauddha.taisho.1733.14.12) · Pramāṇa