[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) › 4.43 # 華嚴經探玄記 4.43 華嚴經探玄記 4.43 - **Language:** Classical Chinese ### [4.43](https://indike.org/pramana/in.bauddha.taisho.1733.4.43) 第十有十六重，以別說難盡，故總論之。亦二十偈：初六舉果歎德、後十四明因趣入。前中，初二內智契真，於中初二句一念觀多劫、次二句一念泯三際、次二句知緣起即真、次二句功畢具果。次有二偈明勝德外彰，於中初二句名遍、次二句離染、次二句身遍、次二句說遍。下二偈明依正因果，於中初福因得依果、後智因得正果。後十四中，通論教修七種行：初二偈修二利行，先自利，初句福、二忍、三定、四慧，後利他。二二偈成見佛行，初見應、後見真。一切有無法了達非有無者，有三門：一約三性、二約三無性、三約雙融。初中復二：初別、後總。別中三性各有二義。所執中，一是情有、二是理無。依他中，一是幻有、二是性空。圓成中，一離相、二是體實。此上三一一各融不二、為一性故。總者，所執是無、圓成是有、依他是俱。以真妄該攝二相盡，故無二也。二約三無性者，初無相觀境中，所執有無皆虛故。又無有有無，故俱離也。依他無生性中，無幻有、有性空，不二故俱離也。圓成無性中，無二性、有真理，亦不二故俱絕也。三約雙融者，三有三無圓融無礙，二相絕故俱離也。三二偈教說法行。於中初二句是所化境，樂是信樂，信樂非一，故滿十方也；次一句化處；次一句正說；次二句化益，先離染、後成德；下二句功成。四二偈受法行，即是見正說法身，以七覺為法輪故也。五二偈明捨相見真行。六二偈佛等生界行。七二偈生滅無本行喻。上來通答前初十問竟。 > The tenth consists of sixteen layers. Because individual explanations would be difficult to exhaust, they are treated collectively. There are also twenty verses: the first six adduce the fruit to praise virtues, and the latter fourteen clarify the causal progression. In the former, the first two \[verses\] show internal wisdom matching true \[reality\]; therein, the first two lines observe many kalpas in a single thought-moment; the next two lines obliterate the three times in a single thought-moment; the next two lines know that dependent origination is itself the true; the next two lines show accomplishments fulfilled and possessing the fruits. Next, two verses clarify the outer manifestation of superior virtues; therein, the first two lines show the name being pervasive; the next two lines show freedom from defilement; the next two lines show the body being pervasive; the next two lines show the preaching being pervasive. The final two verses clarify the causes and fruits of dependent \[environment\] and primary \[retribution\]; therein, the former shows the dependent fruit obtained through the causal merit, and the latter shows the primary fruit obtained through the causal wisdom. In the latter fourteen \[verses\], they broadly explain teaching the cultivation of seven kinds of practices. The first two verses cultivate the practice of the two benefits: first the benefit of oneself—the first line is merit, the second patience, the third concentration, the fourth wisdom; afterward, the benefit of others. The second two verses constitute the practice of seeing the Buddha: first seeing the responsive \[body\], and afterward seeing the true \[body\]. As for completely understanding that all existent and nonexistent dharmas are neither existent nor nonexistent, there are three gates: first, in terms of the three natures; second, in terms of the three non-natures; third, in terms of double interfusion. In the first there are again two: first particular, second general. In the particular, the three natures each have two meanings. In the imagined \[nature\], one is conventional existence, and two is rational nonexistence. In the dependent \[nature\], one is illusory existence, and two is nature emptiness. In the consummated \[nature\], one is detachment from characteristics, and two is that its essence is real. These three each interfuse without duality, forming one single nature. In the general, the imagined is nonexistent, the consummated is existent, and the dependent is both. Because the true and the false completely subsume both characteristics, there is no duality. Second, in terms of the three non-natures: in the initial object of contemplation of formlessness, both existence and nonexistence of the imagined are false; furthermore, there is no existence or nonexistence, so both are abandoned. In the dependent nature of non-arising, illusory existence is absent and nature emptiness is present; being non-dual, both are abandoned. In the consummated non-nature, the two natures are absent and the true principle is present; also being non-dual, both are completely severed. Third, in terms of double interfusion: the three existences and three non-existences are perfectly interfused without obstruction; because the two characteristics are severed, both are abandoned. The third two verses teach the practice of explaining the Dharma: therein, the first two lines are the realm of conversion—aspiration is faithful aspiration, and since faithful aspiration is not merely one, it fills the ten directions; the next line is the place of conversion; the next line is the actual preaching; the next two lines are the benefits of conversion—first detachment from defilement, and afterward the accomplishment of virtue; the bottom two lines are the completion of achievements. The fourth two verses are the practice of receiving the Dharma, which is seeing the true Dharma-body that expounds the Dharma, taking the seven factors of awakening as the dharmacakra. The fifth two verses clarify the practice of discarding characteristics and seeing the true. The sixth two verses are the practice of the Buddha being equal to the realm of sentient beings. The seventh two verses are the practice and analogy of arising and ceasing lacking a basis. The above completely concludes the general answer to the first ten questions. > — English (machine translation) (machine translation) - [Previous: 4.42](https://indike.org/pramana/in.bauddha.taisho.1733.4.42) - [Next: 4.44](https://indike.org/pramana/in.bauddha.taisho.1733.4.44) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1733.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.4.43) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.4.43](https://indike.org/pramana/in.bauddha.taisho.1733.4.43) · Pramāṇa