[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) › 6.14 # 華嚴經探玄記 6.14 華嚴經探玄記 6.14 - **Language:** Classical Chinese ### [6.14](https://indike.org/pramana/in.bauddha.taisho.1733.6.14) 第三由悟殊勝法，故名勝林。十偈分二：初四歎佛光深廣、後六明照理見佛。前中，初二舉喻、後二法說。前中八句：初句喻佛成佛之時；二喻佛心垢障盡；三喻佛身放淨光，謂日喻佛身也；四喻光普照；五喻光廣多；六喻不知邊；七喻智尚不知；八喻何況愚癡等。下法說中，初一顯光廣大；後一顯光甚深，以同法性。下六中，初三離相、次一離性、後二釋疑。前中，一離三世相、二離生滅相。下半明觀益，後諸偈皆準此。三離所有相。次一離性，以從緣虛假是故無性，無性故無所解也。次二釋疑顯無生。疑云：若緣起無性，何因有生？釋云：由所生故，所生即是妄想，以妄想依緣而起故名所生。由此妄想執故說有生，而實無生。此約所執性。又釋：所生是果，由待對此果，說因能生果。既依他無生、因亦無待，故不生也。此約緣起性。又釋：所言有生者，是明如來藏隨緣義也。由所生者，由能薰薰故，是故隨緣。能薰既虛，所薰不動，故亦無生。以彼能薰亦是心之所生，故名所生也。此約圓成性。此偈是待所生泯能生，後偈類能遣所生，故云所生觀亦如是也。 > Third, because he awakens to the superior Dharma, he is named Jayavana. The ten verses are divided into two: the first four praise the depth and breadth of the Buddha's light, and the latter six clarify that illuminating the principle reveals the Buddha. In the former, the first two bring up metaphors, and the latter two explain the Dharma. In the former, there are eight lines: the first line is a metaphor for the time the Buddha attains buddhahood; the second is a metaphor for the exhaustion of defilements and hindrances in the Buddha's mind; the third is a metaphor for the Buddha's body emitting pure light, where the sun is a metaphor for the Buddha's body; the fourth is a metaphor for the light shining everywhere; the fifth is a metaphor for the light being vast and manifold; the sixth is a metaphor for not knowing its boundaries; the seventh is a metaphor for even the wise not knowing it; the eighth is a metaphor for 'how much less so the foolish,' and so forth. In the doctrinal explanation below, the first reveals that the light is vast; the latter reveals that the light is extremely profound, because it is identical with the dharmatā. In the six \[verses\] below, the first three are free from marks, the next one is free from nature, and the latter two resolve doubts. In the former, the first is free from marks of the three times; the second is free from marks of arising and ceasing. The second half-verse clarifies the benefit of contemplation; the subsequent verses are all based on this. The third is free from marks of possessing \[anything\]. The next one is free from nature: because it is illusory and false depending on conditions, it is therefore without nature, and because it is without nature, there is nothing understood. The next two resolve doubts to reveal non-arising. The doubt asks: 'If dependent origination is without nature, by what cause is there arising?' The explanation states: 'It is due to that which is arisen; that which is arisen is precisely false discrimination, and because false discrimination arises depending on conditions, it is called that which is arisen. It is due to this grasping of false discrimination that arising is said to exist, yet in reality there is no arising.' This is discussed in terms of the imagined nature (parikalpita-svabhāva). Another explanation states: that which is arisen is the effect; because of depending upon this effect, the cause is said to be able to produce the effect. Since the other-dependent nature (paratantra-svabhāva) is without arising, the cause also has nothing upon which to depend, hence it does not arise. This is discussed in terms of the other-dependent nature. Another explanation states: that which is said to 'have arising' clarifies the tathāgatagarbha's meaning of according with conditions. 'Due to that which is arisen' means: because the perfuming capacity perfumes, it therefore accords with conditions. Since the perfuming capacity is empty, the perfumed is unmoving, hence there is also no arising. Because that perfuming capacity is also what is produced by the mind, it is called 'that which is arisen.' This is discussed in terms of the consummate nature (pariniṣpanna-svabhāva). This verse eliminates that which can produce by depending on that which is produced; the subsequent verse analogously can dispel that which is produced, hence it states, 'Contemplating that which is produced is also like this.' > — English (machine translation) (machine translation) - [Previous: 6.13](https://indike.org/pramana/in.bauddha.taisho.1733.6.13) - [Next: 6.15](https://indike.org/pramana/in.bauddha.taisho.1733.6.15) - [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.6.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.6.14](https://indike.org/pramana/in.bauddha.taisho.1733.6.14) · Pramāṇa