[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) › 6.16 # 華嚴經探玄記 6.16 華嚴經探玄記 6.16 - **Language:** Classical Chinese ### [6.16](https://indike.org/pramana/in.bauddha.taisho.1733.6.16) 第五離無漸分別，故名慚愧林。十偈分二：前九別歎佛法、後一雙結前二。前中，初一歎佛所證法，上半法勝、下半信益。後八歎佛能證智，有二：初一明證法周盡，上半明一切佛說自所證、次句明一佛慧證無不盡是故難思也。後七明無證為證，於中初一標章，謂上半無證、下半為證。謂上半中有五：一約智釋，謂此正證無分別智，不從世間分別智生，亦不從愚癡及色法等生。故《攝論》云「此智非智非非智，非智非是分別智，非非智非是色法。」此中非智，據愚癡也。二約境釋，謂所證理智但為了因，非生因故：愚癡無智，生了俱非故，皆云不生也。三約境智正會釋，謂智如境故非智，境如智故非無智。四約寂照釋，謂智即寂故非智，不失照故非無智。五約絕待釋，謂智相盡故非智，無智可待故非無智也。下半中，如此無智之智，方能照法滅闇，故為證也。後六偈中，初五釋上半章、後一釋下半章。五中，皆上半舉喻、下半法合。初一愚智性別喻、二同成虛妄喻、三二性相乖喻、四愚智緣隔喻、五用無相成喻，此五皆顯愚智事別，俱不真故。迷悟斯絕，智相盡也。後一釋妙智勝用中，上半舉喻。伽陀，此云良藥，謂能除一切毒。下半法合，可知。後一雙結中，上半結佛智勝、下半結上法勝。 > Fifth, because he is free from discriminations lacking shame, he is named Hrīpatrāpyavana. The ten verses are divided into two: the first nine specifically praise the Buddha and the Dharma, and the latter one concludes both together. In the former, the first one praises the Dharma realized by the Buddha, with the first half on the superiority of the Dharma and the second half on the benefit of faith. The latter eight praise the Buddha's wisdom capable of realization, in two parts: the first one clarifies that the realized Dharma is complete, with the first half clarifying that all Buddhas speak of what they have themselves realized, and the next line clarifying that a single Buddha's wisdom realizes without anything unexhausted, and is therefore inconceivable. The latter seven clarify non-realization as realization, wherein the first one presents the proposition, the first half being non-realization and the second half being realization. In the first half there are five \[interpretations\]: first, explained in terms of wisdom, this directly realized non-discriminative wisdom does not arise from worldly discriminative wisdom, nor does it arise from delusion, form, and so forth. Therefore the Mahāyānasaṃgraha states: 'This wisdom is neither wisdom nor non-wisdom; being not wisdom means it is not discriminative wisdom, and being not non-wisdom means it is not form.' Here 'not wisdom' refers to delusion. Second, explained in terms of the object, the realized principle-wisdom only serves as a revealing cause, not a generative cause; delusion and non-wisdom are neither generative nor revealing, hence both are said 'not to arise'. Third, explained in terms of the direct conjunction of object and wisdom, because wisdom conforms to the object, it is not wisdom, and because the object conforms to wisdom, it is not non-wisdom. Fourth, explained in terms of quiescence and illumination, because wisdom is identical to quiescence, it is not wisdom, and because it does not lose illumination, it is not non-wisdom. Fifth, explained in terms of transcending duality, because the marks of wisdom are exhausted, it is not wisdom, and because there is no wisdom to depend upon, it is not non-wisdom. In the second half, only such a wisdom of non-wisdom can illuminate dharmas and destroy darkness, hence it serves as realization. In the latter six verses, the first five explain the proposition of the first half, and the latter one explains the proposition of the second half. Among the five, all have the first half bring up a metaphor and the second half join it to the Dharma: the first is the metaphor of the distinction in nature between delusion and wisdom; the second is the metaphor of both together becoming false; the third is the metaphor of the two natures contradicting each other; the fourth is the metaphor of delusion and wisdom being separated in conditions; the fifth is the metaphor of their functions not establishing each other. These five all reveal that the matters of delusion and wisdom are distinct, and neither is real. Delusion and awakening are thus cut off, and the marks of wisdom are exhausted. In the last one, explaining the superior function of wondrous wisdom, the first half brings up a metaphor: agada, here translated as 'good medicine', meaning that it can eliminate all poisons. The second half joins it to the Dharma, as can be understood. In the last one concluding both, the first half concludes the superiority of the Buddha's wisdom, and the second half concludes the superiority of the Dharma above. > — English (machine translation) (machine translation) - [Previous: 6.15](https://indike.org/pramana/in.bauddha.taisho.1733.6.15) - [Next: 6.17](https://indike.org/pramana/in.bauddha.taisho.1733.6.17) - [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.6.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.6.16](https://indike.org/pramana/in.bauddha.taisho.1733.6.16) · Pramāṇa