[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) › 7.46 # 華嚴經探玄記 7.46 華嚴經探玄記 7.46 - **Language:** Classical Chinese ### [7.46](https://indike.org/pramana/in.bauddha.taisho.1733.7.46) 第二大段「菩薩如是迴向亦無所著」下明離眾生相，即是實際迴向。於中二：初明會相入實、二「隨方便智」下明依實起用。亦是初明無迴、後明無不迴。前中二：初會前迴向眾生明入實際、二「修行清淨」下會前迴向菩提明入實際。前中三：初正顯、二「但欲」下釋疑、三「以如是」下總結。初中亦三：初離妄相、二「不住心顛」下明離妄想、三「不著」下明離假名，諸經中多約此三明離妄也。初中三：先會前大悲救護眾生、二「不求」下會前調練悲心於怨惡等、三「不取眾生相」下會前代苦等行。初中二：先會能迴之行，謂不見有能迴，有三句：一總顯無著、二破性、三破相。二「業報」下會所向眾生，謂不見有所向，能所兩絕，平等平等也。於中，初總顯眾生業果俱妄，是以菩薩不著；下別顯之，不取五陰是不住有也，不壞五陰是不住無也。此上於眾生報果不著也。不取妄業者，於眾生業因不著。二會前調心中，不為求報，於背恩等所起嫌恨等。「虛妄因緣」下釋，謂因空故不生、緣空故不起、報空故不住。大悲忍惱名堅固，空故不住之；求恩報等是虛妄法，亦空故不住。三會代苦中，不取眾生相者，明所代眾生空無代也。不分別世界者，明所受苦處。是上文於一切剎一切地獄等空，故無代處也。謂見苦樂染淨世界平等，故云不分別。上離妄相竟。二離妄想中，三倒即是皮肉心三煩惱也。三以相想俱空、名言亦絕，故云不著語言道也。二釋疑中，疑云：若眾生皆空、迴向亦離，菩薩何因而作迴向？釋中五：初句總釋，為令眾生解此生空無迴實法，是故迴向，非謂有迴。此同《淨名經》「為眾生說如斯法，是則真實慈。」二觀察等者，別觀所向眾生平等，為作迴向。三法界印等，別顯能迴善根稱性迴向。初以理印行、後行性離染，故云離欲等也。四「解一切」下明能所無二同一法界，無迴而迴。五轉疑云：若如是迴向，於諸眾生何所增損？釋：此無二之迴向，於德不生、於惑不滅。何以故？以皆即空同真性故，故云不生等也。三「以如是」下總結平等迴也。二「修行清淨」下會前迴向菩提以入實際。於中三：初牒舉前行修對治是出世因也，善根向出世正是前迴向菩提。二「於善根」下正會入實。於中，初句總標舉。不作二相者，善根業是因所向、出世薩婆若是果隨相為二，會緣歸性平等不二故也。下別顯之，先明因果不即不離，顯俱離有無，故名不二；後「願智業」下明離有無之因果，稱性皆明淨，明淨性不殊，故名不二。此下並同《淨名經》「布施迴向一切智為二，布施性即是迴向一切智性，是名入不二法門。」三「捨離」下明觀益，初離散動益，離憍慢等離惑染益。上來久實竟。自下第二依實起用。於中三：初總標，謂於寂不滯，即實起用，名隨方便智；二「令一切眾生」下正明所作，謂令眾生得此即真之脫。不著法性者，不滯寂也。稱性善根，故云無量等也。無業報出業報者，明依理起事以成無功之大用，明業果不亡也。三結觀益，離惡是離過益、佛讚是成善益。又離惡趣下益、佛讚順上益。「佛子」下第三總結名也。 > In the second major section, from "When the bodhisattva dedicates in this way, there is also no attachment" onward, \[the text\] explains departure from the mark of sentient beings, which is precisely the dedication toward the limit of reality (bhūtakoṭi). Within this, there are two parts: first, explaining the integration of marks into reality; second, from "In accordance with the wisdom of skillful means" onward, explaining the arising of function based on reality. This is also, first, explaining that there is no dedication, and subsequently explaining that there is nothing that is not dedicated. Within the first, there are two parts: first, integrating the prior dedication toward sentient beings to explain entering the limit of reality; second, from "Cultivating pure practice" onward, integrating the prior dedication toward bodhi to explain entering the limit of reality. In the first of these, there are three parts: first, properly revealing \[it\]; second, from "Only desiring..." onward, resolving doubts; third, from "With such..." onward, summarizing. Within the first, there are also three parts: first, departing from false marks; second, from "Not dwelling in inverted thought" onward, explaining departure from false thoughts; third, from "Not attached to..." onward, explaining departure from nominal designations. In various sūtras, departing from delusion is mostly explained in terms of these three. Within the first, there are three parts: first, integrating the prior great compassion rescuing and protecting sentient beings; second, from "Not seeking..." onward, integrating the prior training of the compassionate mind with regard to enemies, evil persons, and so forth; third, from "Not grasping the mark of sentient beings" onward, integrating the prior practice of substituting for suffering and the like. Within the first, there are two parts: first, integrating the practice that is capable of dedicating—meaning that one does not see any agent of dedication—which has three clauses: 1. generally revealing non-attachment, 2. refuting intrinsic nature, 3. refuting marks. Second, from "Karmic retribution" onward, integrating the sentient beings toward whom it is dedicated—meaning that one does not see any recipient of dedication; subject and object are both cut off, and there is absolute equality. Within this, first it generally reveals that the karmic results of sentient beings are all false, which is why the bodhisattva does not attach to them; below, it distinguishes them in detail: not grasping the five aggregates is not dwelling in existence; not destroying the five aggregates is not dwelling in non-existence. The above concerns non-attachment toward the resultant fruition of sentient beings. Not grasping false karma means not attaching to the karmic causes of sentient beings. In the second, integrating the prior mind-training, one does not seek repayment, nor harbor resentment or hatred toward those who turn their backs on kindness, and so forth. From "False causes and conditions" onward, it explains: because causes are empty, they are not produced; because conditions are empty, they do not arise; because retribution is empty, it does not abide. When great compassion endures distress, it is called firm; because it is empty, one does not abide in it. Seeking kindness, repayment, and so forth are false dharmas; because they are also empty, one does not abide in them. In the third, integrating substituting for suffering, 'not grasping the mark of sentient beings' clarifies that the sentient beings who are substituted for are empty, so there is no substitution. 'Not discriminating worlds' clarifies the places where suffering is undergone. This refers to the previous text where all lands, all hells, and so forth are empty, and hence there is no place of substitution. That is, seeing that worlds of suffering and pleasure, defilement and purity, are equal, it says 'not discriminating'. The above departure from false marks is concluded. In the second, departing from false thoughts, the three inversions are precisely the three afflictions of skin, flesh, and mind. Third, because marks and thoughts are both empty, and names and words are also cut off, it says 'not attached to the path of language'. In the second part, resolving doubts, the doubt states: If sentient beings are all empty and dedication is also abandoned, on what basis does the bodhisattva perform dedication? In the resolution, there are five points: The first clause generally resolves it: in order to lead sentient beings to understand this true dharma of the emptiness of beings and the absence of dedication, on this account dedication is performed, not meaning that there is any \[real\] dedication. This is identical to the Vimalakīrtinirdeśa Sūtra: 'To explain such dharma for sentient beings is true compassion.' Second, 'Observing...' and so forth distinctively observes that the sentient beings toward whom it is dedicated are equal, and for them performs dedication. Third, 'The seal of the dharmadhātu' and so forth distinctively reveals that the roots of goodness capable of dedicating are dedicated in accord with the nature. First, using principle to seal practice; afterward, the nature of practice departs from defilement; hence it says 'departing from desire' and so forth. Fourth, from 'Understanding all...' onward, explains that subject and object are non-dual and identical to the one dharmadhātu, dedicating without dedicating. Fifth, a secondary doubt states: If one dedicates in this way, what increase or decrease is there for sentient beings? Resolution: this non-dual dedication does not produce virtues, nor does it extinguish delusions. Why? Because all are identical to emptiness and the same as the true nature; hence it says 'neither produced...' and so forth. Third, from 'With such...' onward, generally summarizes the equal dedication. Second, from 'Cultivating pure practice' onward, integrates the prior dedication toward bodhi to enter the limit of reality. Within this, there are three parts: First, citing the prior practice, cultivating antidotes is the supramundane cause; roots of goodness directed toward the supramundane are precisely the prior dedication toward bodhi. Second, from 'Regarding roots of goodness' onward, directly integrates into reality. Within this, the first clause generally presents it. 'Not making two marks': the karma of roots of goodness is the cause toward which it is directed, and supramundane sarvajñā is the fruition; following marks, they are two, but integrating conditions to return to the nature, they are equal and non-dual. Below, it distinguishes this in detail: first, it explains that cause and effect are neither identical nor separate, revealing that both depart from existence and non-existence, hence termed 'non-dual'; afterward, from 'Vows, wisdom, and karma' onward, it explains that cause and effect departing from existence and non-existence are all clear and pure in accord with their nature, and their clear and pure natures are not distinct, hence termed 'non-dual'. This and what follows are both identical to the Vimalakīrtinirdeśa Sūtra: 'Giving and dedication toward all-knowledge are two; the nature of giving is precisely the nature of dedicating toward all-knowledge: this is called entering the dharma gate of non-duality.' Third, from 'Abandoning and departing' onward, explains the benefits of contemplation: first, the benefit of departing from distraction and agitation; departing from pride and so forth is the benefit of departing from the defilement of delusion. The above entering into reality is concluded. Next, the second part explains the arising of function based on reality. Within this, there are three parts: first, a general presentation: not stagnating in tranquility and giving rise to function directly from reality is termed 'in accordance with the wisdom of skillful means'; second, from 'Causing all sentient beings' onward, directly explains what is done, meaning causing sentient beings to attain this liberation that is identical with reality. 'Not attached to dharmatā' means not stagnating in tranquility. Roots of goodness accord with the nature, hence it says 'immeasurable' and so forth. 'Having no karmic retribution, yet manifesting karmic retribution' clarifies giving rise to phenomena based on principle to accomplish great unconditioned function, clarifying that karmic results are not annihilated. Third, concluding the benefits of contemplation: departing from evil is the benefit of departing from faults; being praised by buddhas is the benefit of accomplishing good. Furthermore, departing from evil destinies is the lower benefit, and being praised by buddhas accords with the upper benefit. From 'O sons of the Buddha' onward is the third part, generally concluding the name. > — English (machine translation) (machine translation) - [Previous: 7.45](https://indike.org/pramana/in.bauddha.taisho.1733.7.45) - [Next: 7.47](https://indike.org/pramana/in.bauddha.taisho.1733.7.47) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1733.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.7.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.7.46](https://indike.org/pramana/in.bauddha.taisho.1733.7.46) · Pramāṇa