[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) › 6.119 # 華嚴經探玄記 6.119 華嚴經探玄記 6.119 - **Language:** Classical Chinese ### [6.119](https://indike.org/pramana/in.bauddha.taisho.1733.6.119) 第七慧藏，釋中三：初明照法成慧、二「菩薩成」下明慧成益相、三顯無盡義。初中二：先明慧自照法、後明為他正說。前中，初總舉所知、二釋成能知深妙。前中以四諦歷知十法，謂五蘊無明愛及三乘。五蘊約染果、癡愛約因，此七皆當相是苦。緣成是集、無性即滅，顯滅為道，以為詮門顯滅故。又是菩薩巧迴成道具用。故如論諸惑成觀，分生死為涅槃。後三約淨，聲聞是人、四諦為法、所行道品為集、所成果為涅槃、十二緣是緣覺法、無邊法界是菩薩法。又釋：知聲聞即是知苦，以聲聞苦是已知，故但舉其位。二是彼所行法則道諦。三彼惑習等未盡即是集諦，已有斷故，法後說之。涅槃是滅，緣覺菩薩準可見。二釋能知中，初問意。知有二種：一隨相知，如小乘人；二稱理知，如菩薩人。今但言知，於此二中是何知？故云云何知也。下釋，是稱理知。有六句：一總舉因起；二「非我」下二句顯無二我，上句明相不實、下句體空無；三「不取」下三句明對法離染，不取堅固對前上句、不取所有對前下句、三「知一切」下釋不取所由。二為他說中，初句標、二「云何」下釋。釋中三：初總；二「何等」下別，於前十法略舉九門，以即同如故不可壞也；三「何以故」下出所由。先徵：現見色等是可破壞，何以言不壞？釋：以從緣起，自他共言皆不到，故色心俱離也。二「菩薩成就」下慧成益中二句：一少功廣達、二自悟非他。三顯無盡義中十句內，初三自分，於中先二自利、後一利他；後七勝進，於中初四自利、後三利他。 > Seventh, the treasury of wisdom; within the explanation there are three: first, clarifying that illuminating phenomena accomplishes wisdom; second, from "when the bodhisattva accomplishes" onward, clarifying the aspects of benefit when wisdom is accomplished; third, revealing the meaning of inexhaustibility. In the first there are two: first, clarifying wisdom's self-illumination of phenomena; next, clarifying correctly expounding for others. In the former, first it generally adduces the known; second, it explains and accomplishes the profundity and subtlety of the knowing. In the former, through the four truths it successively knows the ten dharmas, namely the five aggregates, ignorance, craving, and the three vehicles. The five aggregates are discussed in terms of defiled fruition, and ignorance and craving are discussed in terms of causes; these seven are all suffering in their intrinsic aspects. Conditioned accomplishment is the origin; absence of intrinsic nature is cessation; revealing cessation is the path, because they serve as explanatory gates revealing cessation. Furthermore, they are the skillful reversals used by the bodhisattva to accomplish the tools of the path. Hence, as the treatise states, all afflictions accomplish contemplation, dividing saṃsāra into nirvāṇa. The latter three are discussed in terms of purity: the śrāvaka is the person, the four truths are the dharma, the factors of the path practiced are the origin, the fruition accomplished is nirvāṇa; the twelve links are the dharma of the pratyekabuddha; the boundless dharmadhātu is the dharma of the bodhisattva. Another explanation: knowing the śrāvaka is precisely knowing suffering, for the suffering of the śrāvaka is already known, so it merely adduces their position. Second, the dharma they practice is the truth of the path. Third, their afflictions and habitual tendencies not being exhausted is the truth of the origin, and since there is already abandonment, it is spoken of after the dharma. Nirvāṇa is cessation; the pratyekabuddha and bodhisattva can be understood accordingly. Second, in explaining the knowing, first is the intention of the question. Knowing has two kinds: first, knowing in accord with characteristics, like people of the Hinayāna; second, knowing corresponding to principle, like people who are bodhisattvas. Now it merely says "knowing"; of these two, which knowing is it? Therefore it asks, "How does one know?" The explanation below is knowing corresponding to principle. There are six phrases: first, generally adducing arising from causes; second, the two phrases from "not self" onward reveal the absence of the two selves, the upper phrase clarifying that characteristics are not real, and the lower phrase that the essence is empty and non-existent; third, the three phrases from "not grasping" onward clarify detachment from defilement toward phenomena, "not grasping solidity" corresponding to the upper phrase above, "not grasping possession" corresponding to the lower phrase above, and the third from "knowing all" onward explaining the reason for not grasping. Second, in expounding for others, the first phrase marks it out; second, from "what is..." onward explains it. Within the explanation there are three: first, general; second, from "which are..." onward, specific, briefly adducing nine gates out of the former ten dharmas, which are indestructible because they are immediately identical to suchness; third, from "for what reason" onward brings out the reason. First it inquires: visibly seeing that form and so forth can be destroyed, why say they are indestructible? It explains: because they arise from conditions, neither words of self, other, nor both can reach them, hence form and mind are both detached. Second, in the benefit when wisdom is accomplished, from "the bodhisattva accomplishes" onward, there are two phrases: first, little effort and vast attainment; second, awakening by oneself and not through another. Third, within the ten phrases revealing the meaning of inexhaustibility, the first three pertain to one's own stage, wherein the first two are for the benefit of oneself, and the latter one is for the benefit of others; the latter seven are superior progress, wherein the first four are for the benefit of oneself, and the latter three are for the benefit of others. > — English (machine translation) (machine translation) - [Previous: 6.118](https://indike.org/pramana/in.bauddha.taisho.1733.6.118) - [Next: 6.120](https://indike.org/pramana/in.bauddha.taisho.1733.6.120) - [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.6.119) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.6.119](https://indike.org/pramana/in.bauddha.taisho.1733.6.119) · Pramāṇa