[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 10.24 # 大方廣佛華嚴經疏 10.24 大方廣佛華嚴經疏 10.24 - **Language:** Classical Chinese ### [10.24](https://indike.org/pramana/in.bauddha.taisho.1735.10.24) 第三「爾時」下，起定分，所作事竟故。於中二：初此界、後類通十方。前中亦二：初起定、後眾益。前中亦二：初起主定；二起眷屬定，於中亦二：初總，謂一起一切起，由此妙定即是一切三昧海故，餘定為門皆入此故，彼全同此亦受海名；二「所謂」下別辯，塵數既多略列其十：一即能知智三昧，謂無一念暫差，故云念念無差。而不廢遍知，為善巧智。二即所知塵境。上能所一對。三現廣剎、四現居處，即於世界總別一對。《楞伽經》云「如來藏識，頓現一切身器，及諸受用。」器即廣剎。受用，即是舍宅。五知心念差別、六知身相名字，即眾生色心一對。七知廣處、八知廣身，即依正一對。雖說微塵，意彰佛廣虛空無方，有物處則現。唯如來藏是實物有，依此建立處所各別，隨菩薩行剎有淨穢，隨眾生業趣類別故。微塵中佛復有一義，謂如來藏是真佛身，其體廣大無能知者，恒在六七微塵之中。一一有情各有藏識，故云各有無邊大身。九從知一切法理趣者，上八約事別別門顯，此約理趣總該諸法，故云一切。《大般若經．理趣分》說諸法皆空，無生無滅，無自性性，離一切相不可願求。然第一義湛然常住，當知即是此如來藏。《思益經》說處處避空皆不離空。《深密經》說理趣有六：一者真義理趣，謂二障淨智所行真實。二證得理趣，謂於真義得如實知。三教導理趣，謂自證已開示眾生。此三為本，後三解釋。四離二邊理趣。謂有問言：云何名為真義理趣？應答彼言：非有非無、非常非斷。五不思議理趣。謂有問言：云何證得？應答彼言：謂不思議。若於諸法遠離戲論，爾時證得真勝義性，故知言說皆非真義。六隨眾生所樂理趣。謂有問言：云何教導？應答彼言：隨諸眾生意樂各異，順彼所欲方便開示。彼真義者，即此藏身。彼不思議，即此三昧。無著菩薩說四意趣釋一切經，亦理趣也，如《攝論》辯。上來九句，唯第三四從現得名，餘七皆從所知立稱。如此等類有一切世界海微塵數合為一定，即知此定是一切定耳。 > Third, from "At that time" onward is the section on emerging from samādhi, because the deeds to be done have been completed. Within this are two parts: first, this world; second, analogously extending to the ten directions. The former also has two parts: first, emerging from samādhi; second, the assembly obtaining benefit. The former also has two parts: first, emerging from the primary samādhi; second, emerging from the attendant samādhis. Within this are also two parts: first, the general, meaning that one arises and all arise, because this wondrous samādhi is none other than an ocean of all samādhis, and because other samādhis serve as gates and all enter this one, those are wholly identical to this and also receive the designation of "ocean"; second, from "namely" onward, distinguishing them individually; since their number is as many as paramāṇus, ten are briefly listed. The first is the samādhi of the knowing wisdom; because no single thought-moment ever errs, it is said that "thought-moment by thought-moment there is no error." Yet without abandoning pervasive knowing, it is skillful wisdom. The second is the paramāṇu-realms of the known. The above two form a pair of the subject and object \[of cognition\]. The third is manifesting vast realms, and the fourth is manifesting dwellings; these form a general and specific pair concerning worlds. The Laṅkāvatāra-sūtra states: "The tathāgatagarbha-consciousness頓 manifests all bodies, vessels, and various enjoyments." The "vessels" are the vast realms. The "enjoyments" are the residences. The fifth is knowing the differences of mental thoughts, and the sixth is knowing bodily marks and names; these form a pair of the form and mind of sentient beings. The seventh is knowing vast places, and the eighth is knowing vast bodies; these form a pair of the environment and the individual. Although paramāṇus are spoken of, the intent is to show that the Buddha's vastness is like empty space, without fixed direction; wherever there are things, it manifests. Only the tathāgatagarbha is a real entity; based upon this, locations are established distinctly: following bodhisattva practice, realms are pure or defiled; following the karma of sentient beings, destinies and categories are distinguished. The Buddha within a paramāṇu has yet another meaning: namely, the tathāgatagarbha is the true Buddha-body; its essence is vast, such that none can know it, yet it is constantly within the paramāṇus of the six and seven \[consciousnesses\]. Each sentient being has its own storehouse-consciousness, hence it is said that each has a boundless great body. The ninth, from knowing the guiding principles of all phenomena: the preceding eight are explained individually through phenomenal gates; this one, regarding guiding principles, comprehensively encompasses all phenomena, hence it says "all." The "Guiding Principles Chapter" of the Mahāprajñāpāramitā-sūtra explains that all phenomena are empty, without arising and without ceasing, without self-nature, free from all marks, and beyond seeking or wishing for. Yet the paramārtha-satya is serene and eternal; one should know that this is none other than this tathāgatagarbha. The Viśeṣacinti-brahma-paripṛcchā-sūtra states that avoiding emptiness in all places is never leaving emptiness. The Sandhinirmocana-sūtra states that there are six guiding principles: 1. the guiding principle of true meaning, which is the reality traversed by wisdom purified of the two hindrances; 2. the guiding principle of realization, which is knowing the true meaning as it really is; 3. the guiding principle of instruction, which is opening up and showing it to sentient beings after one has realized it oneself. These three are fundamental, and the remaining three are explanations: 4. the guiding principle of freedom from the two extremes; when asked: "What is called the guiding principle of true meaning?" one should answer: "It is neither existent nor non-existent, neither eternal nor annihilated"; 5. the guiding principle of the inconceivable; when asked: "How is it realized?" one should answer: "It is inconceivable. When one is far removed from conceptual proliferation with regard to all phenomena, at that time one realizes the true ultimate nature; therefore, know that verbal expressions are not the true meaning"; 6. the guiding principle of conforming to what sentient beings delight in; when asked: "How is one to instruct?" one should answer: "Following the differing intentions and inclinations of sentient beings, one expediently opens up and explains in accordance with their desires." That "true meaning" is this storehouse-body. That "inconceivable" is this samādhi. Bodhisattva Asaṅga spoke of four intentions to interpret all sūtras, which are also guiding principles, as explained in the Mahāyānasaṃgraha. Of the nine lines above, only the third and fourth take their names from manifestation; the remaining seven are all named after what is known. Analogous types such as these, numbering as many as the paramāṇus in all oceans of worlds, unite into one samādhi; thus know that this samādhi is indeed all samādhis. > — English (machine translation) (machine translation) - [Previous: 10.23](https://indike.org/pramana/in.bauddha.taisho.1735.10.23) - [Next: 10.25](https://indike.org/pramana/in.bauddha.taisho.1735.10.25) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1735.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.10.24) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.10.24](https://indike.org/pramana/in.bauddha.taisho.1735.10.24) · Pramāṇa