[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) › 5.68 # 華嚴經探玄記 5.68 華嚴經探玄記 5.68 - **Language:** Classical Chinese ### [5.68](https://indike.org/pramana/in.bauddha.taisho.1733.5.68) 第三觀成利益中，初觀成中先法說。如上約三世觀十法皆空，故云分別三世諸法平等；後喻況，可知。二「如是」下明益相有二：初妄不礙心益，謂云何得不礙？以不取相故。何因不取？以無性故。二洞照法界益，法喻可知。又亦可前觀身等六法平等如空，後觀佛等四法如空。第四結名，可知。答初問竟。自下答第二問。由前觀行成故，更增修勝行入十住位。文中有三：初深觀果智；二增長大悲；三「悉分別」下以理導前二，即是三心三戒成三德三身等也。以彼上文於初住中得十力分故，今行成入位，最初辨也。初二文，可知。第三內二，初法、後喻。法中二：先以理導悲，謂不捨寂滅、不捨眾生，以空有不二是眾生故、般若大悲是一心故；二以理導果，謂行無上業不求報者，以即空故不求、以不壞故常行，亦是止觀俱行、空有不滯中道行也。何因得如此？以觀諸法如幻等故，無體如幻、現實如夢、有用如電、緣聚如響、成事如化。答第三問中二：初牒前、二起後。起後中兩重，顯少因得大果。於中各二，先標、後釋。初標中，以少方便是因、疾得等是果。釋中，何以少因而疾得大果？釋：以常樂觀悲智空有等無二法故，是故疾得，故云斯有是處也。第二重中，標者，初發心時是因、便成正覺是果。亦是轉釋前，謂前云疾得佛果，未知何時名疾得？今釋：發心時即得故。下云「初發心菩薩即是佛故，悉與三世諸如來等。」此明行滿入位時，即得普賢位故，一位即一切位，乃至佛果無不圓備，故云正覺。下釋何因得如此。以知一切真實者，顯理圓也。具足慧身者，智德備也。不由他悟者，內自開覺也。豈是因中說果耳。此一乘普賢行位，因果圓融相即無礙故致然也，宜須思準之。 > In the third part, on the benefits of the completed contemplation: in the completion of contemplation first is the exposition of the doctrine. As stated above, by contemplating the ten dharmas as all empty with reference to the three times, it says, "distinguishing that all dharmas of the three times are equal"; later are the analogies, which can be understood. Second, from "like this" onward, clarifying the characteristics of the benefit has two parts: first, the benefit of delusion not obstructing the mind, meaning how is it that it does not obstruct? Because one does not grasp at signs. Due to what does one not grasp? Because of being without self-nature. Second, the benefit of thoroughly illuminating the dharmadhātu; the doctrine and analogy can be understood. Alternatively, it can also be that the former contemplates the six dharmas of the body and so forth as equal like empty space, and the latter contemplates the four dharmas of the Buddha and so forth as like empty space. Fourth, concluding with the name can be understood. Answering the first question is finished. From here below answers the second question. Because the preceding contemplation practice is accomplished, one further cultivates superior practices to enter the ten stages. In the text are three parts: first, deeply contemplating the fruit wisdom; second, increasing great compassion; third, from "fully distinguishing" onward, guiding the preceding two by means of principle, which is the three minds and three sets of precepts accomplishing the three virtues and three bodies, and so forth. Because the text above indicated obtaining a portion of the ten powers in the initial stage, now that practice is accomplished and one enters the stage, it is distinguished first. The first two texts can be understood. Within the third are two: first the doctrine, and later the analogy. In the doctrine are two: first, guiding compassion with principle, which means not abandoning quiescence and not abandoning sentient beings, because the non-duality of emptiness and existence is sentient beings, and prajñā and great compassion are a single mind; second, guiding the fruit with principle, which means practicing unsurpassed karma without seeking retribution, because being identical to emptiness one does not seek, and being indestructible one constantly practices; this is also the practice of the Middle Way wherein calm and insight are practiced together and emptiness and existence are unobstructed. Due to what is one able to be like this? Because one contemplates all dharmas as like illusions and so forth: without substance like an illusion, appearing as real like a dream, having function like lightning, assembling through conditions like an echo, and accomplishing affairs like a magical creation. In answering the third question are two parts: first, repeating the preceding; second, introducing what follows. In introducing what follows are two levels, revealing that a slight cause attains a great fruit. Within each are two: first stating, and later explaining. In the first statement, a slight upāya is the cause, and quickly attaining and so forth is the fruit. In the explanation: why does one quickly attain a great fruit through a slight cause? It explains: because one constantly delights in contemplating the non-dual dharmas of compassion and wisdom, emptiness and existence, and so forth; therefore one quickly attains it, so it says, "this is indeed possible." In the second level, stating it: the time of first generating the mind is the cause, and directly attaining samyaksaṃbodhi is the fruit. This is also a further explanation of the preceding: the preceding said "quickly attaining the Buddha fruit," but it was not known at what time it is called "quickly attaining"; now it explains that it is attained right at the time of generating the mind. Below it says, "Because the bodhisattva who first generates the mind is identical to the Buddha, they are completely equal to all the Tathāgatas of the three times." This explains that when practice is fulfilled and one enters the stage, one immediately obtains the stage of Samantabhadra; therefore, one stage is all stages, up to the Buddha fruit being entirely complete, which is why it says "samyaksaṃbodhi." Below it explains why it is like this: "knowing that all is real" reveals the perfection of principle; "fully possessing the body of wisdom" is the completeness of wisdom and virtue; "not awakening through another" is awakening internally by oneself. How could it merely be speaking of the fruit within the cause? This is because the causal and fruitional stages of the One Vehicle Samantabhadra practice are perfectly interpenetrating and mutually identical without obstruction; one should ponder and understand this accordingly. > — English (machine translation) (machine translation) - [Previous: 5.67](https://indike.org/pramana/in.bauddha.taisho.1733.5.67) - [Next: 5.69](https://indike.org/pramana/in.bauddha.taisho.1733.5.69) - [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.5.68) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.5.68](https://indike.org/pramana/in.bauddha.taisho.1733.5.68) · Pramāṇa