[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) › 6.114 # 華嚴經探玄記 6.114 華嚴經探玄記 6.114 - **Language:** Classical Chinese ### [6.114](https://indike.org/pramana/in.bauddha.taisho.1733.6.114) 就初信中四，謂標、釋、結、歎。釋中二：先明修相、後「成就如是無量」下明修成。前中三，初明對法起信、二明由信故聞法不怖、三「何以」下釋不怖所以。又釋：初信理法、次信教法、後信果法。初中信十法，於中初三信所執無相，空謂情有理無名空、空無空相名無相、無相故無所願求。次三信依他無生，一緣起無作、二如幻不實、三無體自守。後四信圓成無性，一性德無量、二勝故無上、三深不可到、四常不可生。又初一切法中量不可得，上亦不可得上。文云「上相不可得，故號為無上。」此之謂也。二由信故聞法不怖，於中十句：初二於勝上法不怖。次四廣多法不怖。何者所化？謂眾生界。以何法化？謂法界。何處化？謂盡空界。化置何處？謂涅槃界。後四寬遠法不怖，謂三世入劫為十世也。此十中，不思有二義：一則無所有而說有，故非可有，無所能思議。二此等十法並無邊無盡，非餘位智能知，故云不思。亦由二信故聞之不驚，一由信達三性三無性理故，聞初門不驚；二由仰信佛智平等無量無邊，此既佛智所知，我亦隨信，此聞後門而不驚也。初義如前顯，後義釋中彰故也。三釋中，先徵、後釋。釋中，初一句顯信佛心堅；次句明前十法是佛智所知，故云佛如是知也。彼境廣大佛云何知？良以佛智亦如彼境無盡無邊故。彼既佛知，菩薩信佛，故不驚也。「十方」下釋佛智是可信所由，先大用不虛故可信、二「彼諸佛」下明體無增損故可信。於中有十不，此文顯佛智非生滅法，同無為也。第二修成相中二：初一句總，乘如來乘趣於佛果。二別顯中，先成行體，有八句：一稱所信故無邊。二體堅不退。三所信不雜故名不亂。四緣不能沮。五深信離相。六信從慧起。《涅槃》云「從聞思生」也。又有慧之信名有根，無慧而信長無明，無信而慧長邪見，信慧具足方得入法故。梁《攝論》第十一云「由菩薩自證施故行施，不由信他故行施。」前信有根故成信，後信無根故不成信。七順同古聖。八「家業法爾」下顯行功能，有四句。一能護法、二能增因、三能順果、四德從佛生。三是名結。四住此歎有二利，可知。 > Regarding the first, faith, there are four \[parts\]: the indicator, the explanation, the conclusion, and the praise. In the explanation, there are two: first, clarifying the characteristics of cultivation; second, from 'accomplishing such immeasurable' onward, clarifying the completion of cultivation. In the former, there are three: first, clarifying the arising of faith toward dharmas; second, clarifying that due to faith one is not frightened upon hearing the Dharma; third, from 'Why is this?' onward, explaining the reason for not being frightened. Alternatively explained: first, faith in the Dharma of principle; next, faith in the Dharma of teaching; finally, faith in the Dharma of fruition. In the first, there is faith in ten dharmas; within this, the first three are faith in the signlessness of the imagined (parikalpita): 'emptiness' means that it exists conceptually but is absent in principle, hence called empty; emptiness lacks the characteristic of emptiness, hence called signless; because it is signless, there is nothing wished or sought for. The next three are faith in the non-arising of the dependent (paratantra): 1. conditioned arising is without agency; 2. like an illusion, it is unreal; 3. it has no substantial essence to preserve itself. The last four are faith in the naturelessness of the perfected (pariniṣpanna): 1. the virtues of its nature are immeasurable; 2. being supreme, it is unsurpassed; 3. being profound, it cannot be reached; 4. being eternal, it cannot be produced. Furthermore, in the first 'all dharmas,' measure cannot be attained, and the highest also cannot be attained: the text says, 'The mark of the highest cannot be attained, therefore it is named unsurpassed'—this is what is meant. Second, due to faith, one is not frightened upon hearing the Dharma; within this are ten phrases: the first two are not being frightened at supreme dharmas. The next four are not being frightened at vast and numerous dharmas. What are those to be transformed? The realm of sentient beings. By what dharma are they transformed? The dharmadhātu. Where are they transformed? The entire realm of space. Where are they placed through transformation? The realm of nirvāṇa. The last four are not being frightened at broad and distant dharmas, namely the three times entering kalpas to become ten times. Among these ten, 'inconceivable' has two meanings: 1. It is non-existent yet spoken of as existent; hence it cannot exist, and there is nothing that can be conceived. 2. These ten dharmas are all boundless and inexhaustible, and cannot be known by the wisdom of other stages; hence they are called inconceivable. Also, due to two kinds of faith one is not terrified upon hearing it: 1. due to faith penetrating the principle of the three natures and three non-natures, one is not terrified upon hearing the first section; 2. due to reverently believing that the Buddha's wisdom is equal, immeasurable, and boundless, since this is known by the Buddha's wisdom, I also follow in faith, and thus upon hearing the latter section one is not terrified. The first meaning is revealed as before, and the second meaning is made clear in the commentary. Third, in the explanation, first there is a query, and then the explanation. In the explanation, the first sentence reveals that the mind of faith in the Buddha is firm; the next sentence clarifies that the preceding ten dharmas are known by the Buddha's wisdom, hence it says 'the Buddha knows thus.' That object being vast, how does the Buddha know it? It is truly because the Buddha's wisdom is also inexhaustible and boundless like that object. Since it is known by the Buddha, the bodhisattva has faith in the Buddha and therefore is not terrified. From 'the ten directions' onward, it explains the reasons why the Buddha's wisdom can be trusted: first, it can be trusted because its great function is not futile; second, from 'those Buddhas' onward, it clarifies that it can be trusted because its substance neither increases nor decreases. Within this there are ten negations; this passage reveals that the Buddha's wisdom is not a dharma of arising and ceasing, and is identical to the unconditioned. In the second, the characteristics of the completion of cultivation, there are two: first, a single general sentence: boarding the Tathāgata's vehicle and proceeding toward the fruit of buddhahood. Second, in specifically revealing it, first the substance of the practice is accomplished, in eight phrases: 1. It is boundless because it accords with what is believed. 2. Its substance is firm and does not regress. 3. It is called unconfused because what is believed is unmixed. 4. Conditions cannot undermine it. 5. Deep faith is free from characteristics. 6. Faith arises from wisdom. The Nirvāṇa Sūtra says, 'It is born from hearing and reflection.' Moreover, faith with wisdom is called 'having roots': faith without wisdom increases ignorance, and wisdom without faith increases wrong views; only when faith and wisdom are both complete can one enter the Dharma. Fascicle eleven of the Liang Mahāyānasaṃgraha says: 'Because the bodhisattva practices giving through his own direct realization of giving, he does not practice giving by having faith in others.' The former faith has roots and therefore constitutes faith; the latter faith is without roots and therefore does not constitute faith. 7. It accords with and is identical to the ancient sages. 8. From 'the family enterprise is dharmatā' onward, it reveals the efficacy of practice, in four phrases: 1. being able to protect the Dharma; 2. being able to increase causes; 3. being able to accord with the fruit; 4. virtues being born from the Buddha. Third, 'this is called' is the conclusion. Fourth, abiding in this and the praise has two benefits, as can be understood. > — English (machine translation) (machine translation) - [Previous: 6.113](https://indike.org/pramana/in.bauddha.taisho.1733.6.113) - [Next: 6.115](https://indike.org/pramana/in.bauddha.taisho.1733.6.115) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1733.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.6.114) — English, machine translation ## Linked texts (1) - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!bhasya*zh-paramartha.11.194) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.6.114](https://indike.org/pramana/in.bauddha.taisho.1733.6.114) · Pramāṇa