[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) › 15.25 # 華嚴經探玄記 15.25 華嚴經探玄記 15.25 - **Language:** Classical Chinese ### [15.25](https://indike.org/pramana/in.bauddha.taisho.1733.15.25) 初中釋內，有十句：初一總舉所聞，謂三無性理名真實法。下九顯能聞入法。二聞無相真不驚，以解遍計無所有故。三聞無生不怖，以解依他必無生故。四聞無性不畏，以解真如無性性故。又釋：於真空法聞時不驚、思時不怖、修時不畏。又聞有無所有不驚、聞空無所有不怖、聞斯二無所有不畏。竝如諸本般若論釋。五信解者聞慧之始，先信、後解。六受持者聞慧之終，先受、後持。七愛樂者思慧之始，謂愛法樂觀。八順入者思慧之終，謂思擇得味，故云順入。九修習者修慧之始，謂對緣造修。十安住者修慧之終，謂行修成立。具釋如《瑜伽．菩薩地》中。 > Within the explanation of the first, there are ten phrases: the first one generally states what is heard, namely that the principle of the three lacks of nature is called the true dharma. The nine below reveal the ability to hear and enter the dharma. Second, hearing of the markless truth, one is not alarmed, because one understands that the fully conceptualized nature (parikalpita) is non-existent. Third, hearing of non-arising, one is not frightened, because one understands that the other-dependent nature is definitely unarisen. Fourth, hearing of the lack of nature, one is not terrified, because one understands that tathatā is the nature of lacking a nature. Another explanation: regarding the dharma of true emptiness, when hearing one is not alarmed, when thinking one is not frightened, and when cultivating one is not terrified. Furthermore, hearing that existence is non-existent, one is not alarmed; hearing that emptiness is non-existent, one is not frightened; hearing that these two are non-existent, one is not terrified. All are as explained in the various Prajñā treatises. Fifth, 'faith and understanding' is the beginning of the wisdom of hearing: first faith, then understanding. Sixth, 'accepting and upholding' is the end of the wisdom of hearing: first accepting, then upholding. Seventh, 'loving and delighting' is the beginning of the wisdom of thinking, meaning loving the dharma and delighting in contemplation. Eighth, 'compliantly entering' is the end of the wisdom of thinking, meaning that through deliberation one attains the taste, hence it is called compliantly entering. Ninth, 'cultivating and practicing' is the beginning of the wisdom of cultivation, meaning undertaking cultivation when encountering conditions. Tenth, 'settled abiding' is the end of the wisdom of cultivation, meaning the cultivation of practice is established. The full explanation is as in the 'Bodhisattva Stage' of the Yogācārabhūmi. > — English (machine translation) (machine translation) - [Previous: 15.24](https://indike.org/pramana/in.bauddha.taisho.1733.15.24) - [Next: 15.26](https://indike.org/pramana/in.bauddha.taisho.1733.15.26) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1733.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.15.25) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.46.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.25](https://indike.org/pramana/in.bauddha.taisho.1733.15.25) · Pramāṇa