[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) › 5.26 # 華嚴經探玄記 5.26 華嚴經探玄記 5.26 - **Language:** Classical Chinese ### [5.26](https://indike.org/pramana/in.bauddha.taisho.1733.5.26) 七智慧者，聞教生慧故。十偈分四：初一辨自順教生慧故立其名。次六明眾生違理損，於中初二橫計人法故不見佛，初人、後法，謂不觀身實相故。後四約位明不見佛，初二約凡位，一就情過、二就正理，謂生死涅槃相待故俱不可得，又是二乘涅槃故。又染分是生死、淨分是涅槃，雙融故俱不可得。後二約二乘，一約迷教、二取相。如菴提遮呵舍利弗云：「我在靜室中，尊常目前現。仁稱阿羅漢，常隨而不見。」次一勸令順理成益。次二舉法釋成，謂何以執有不見佛耶？釋云：法實是無，以佛智求不可得故。又云：以明了三世一切法空故名如來，是故當知若取相等不見佛也。 > Seventh, Jñānamati (Wisdom): because hearing the teaching generates wisdom. The ten verses are divided into four \[parts\]: the first one distinguishes that he accords with the teaching to generate wisdom, hence establishing his name. The next six explain sentient beings' harm from violating the principle. Within this, the first two arbitrarily conceptualize person and dharma and thus do not see the Buddha—the first person, the second dharma, meaning they do not contemplate the true mark of the body. The latter four explain not seeing the Buddha in terms of stages: the first two are in terms of the stage of ordinary beings, 1. regarding the error of feelings, 2. regarding the correct principle, meaning that because saṃsāra and nirvāṇa are mutually dependent, both are unobtainable, and also because this is the nirvāṇa of the two vehicles; furthermore, the defiled portion is saṃsāra, and the pure portion is nirvāṇa, and being mutually fused, neither is obtainable. The latter two are in terms of the two vehicles: 1. in terms of delusion regarding the teaching, 2. grasping at marks. As when Āmrapālī scolded Śāriputra, saying: "While I am in a quiet room, the Honored One constantly appears before me. You are called an arhat, yet constantly following him, you do not see him." The next one exhorts causing them to accord with principle and accomplish benefits. The next two adduce the Dharma to explain and establish it, meaning: why do those who cling to existence not see the Buddha? The explanation says: phenomena are truly non-existent, because seeking them with Buddha-wisdom they cannot be obtained. Further it says: because he clearly understands that all phenomena of the three times are empty, he is called the Tathāgata; therefore one should know that if one grasps at marks and so forth, one does not see the Buddha. > — English (machine translation) (machine translation) - [Previous: 5.25](https://indike.org/pramana/in.bauddha.taisho.1733.5.25) - [Next: 5.27](https://indike.org/pramana/in.bauddha.taisho.1733.5.27) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1733.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.5.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.5.26](https://indike.org/pramana/in.bauddha.taisho.1733.5.26) · Pramāṇa