[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) › 15.15 # 大方廣佛華嚴經疏 15.15 大方廣佛華嚴經疏 15.15 - **Language:** Classical Chinese ### [15.15](https://indike.org/pramana/in.bauddha.taisho.1735.15.15) 第五釋文，中二：先智首問，舉德徵因；後文殊答，標德顯因。今初，亦先標問答之人、後陳所疑之問。今初。此二菩薩為問答者，歷事巧願，必智為導，故事近旨遠，唯妙德故。文殊則般若觀空，智首則漚和涉事，涉事不迷於理，故雖願而無取；觀空不遺於事，故雖寂而不證。是為權實雙游，假茲問答。二陳所問中，有二十云何，總十一段，段各十句，成一百一十種德。第一段明三業離過成德、二得堪傳法器、三成就眾慧、四具道因緣、五於法善巧、六修涅槃因、七滿菩薩行、八得十力智、九十王敬護、十能為饒益、十一超勝尊貴。此十一中，若就相顯，二四與六此三唯因，八及十一此二唯果，餘通因果。或攝為四對因果：初二十句問福因福果，先因、後果；次二十句問慧因慧果，先果、後因；三二十句問巧解因、觀行果；四有五段，問眾行因、成德果，初一為因、餘四為果。或分為二：初十云何問淨行體，是問因義；後十云何問行所成，是問果義，以善修七覺等亦是淨行之能故。皆言云何得者，為修何行而得之耶？初十望後故說為因，望歷緣巧願成淨行體即是於果，未是圓果而是分果故。上總云舉果徵因，今分為二：初之一段總問其果、後十別明。今初。十句得此十種三業，成下十果。由無過三業故超勝尊貴，由不恚害故常為饒益，由無餘惑不可譏毀，故十王敬護。由惡緣不可壞得佛十力，由修行不退轉滿菩薩行，由遠離諸相如如不動，成涅槃因。由德行殊勝故於法善巧，由體清淨如虛空故成具道緣，由涉境無染故德堪傳法器，由智先導故成就眾慧。又由後十能成就此十，以十三業永無失等唯佛不共，分分無失，一通於因。又此十句，初一總顯無過、次八別顯無過、後一總出其因。若以智慧為先導，身語意業常無失故。又於中八，前二離過、後六成德。又後九中，不隨於瞋故不害，不隨於慢故不可毀，不隨惡見故不壞敗，不隨於疑故不退動，恒修勝行不隨於貪故清淨無染，不隨於癡故智為先導，所作稱真。如是等業云何而得？後十段別明中，初一異熟果、次四士用果、次二離繫果、次一增上果、後二等流果。今初，即修道之器。以菩薩起修行時要具此十，方成二利之行，《瑜伽》具釋：一常生中國有佛法處；二種族尊貴，非下賤等；三生信向三寶修善之家，非外道等家；四形色端嚴，非醜陋等；五具丈夫相諸根不缺；六正念不忘，亦宿念現前；七慧悟高明善解世法；八柔和調善離過修行；九志力堅強故無怯弱；十性自開覺不染世法。又無畏者，依《智度論》，菩薩有四種無畏：一總持無畏，於法記持不懼忘失；二知根無畏，知根受法不懼差失；三決疑無畏，隨問能答不懼不堪；四答難無畏，有難皆通不懼疑滯。今並皆得，故云具足。又此十事，若約法者，生在佛家是生處具足等，思之。又具足者，唯佛一人云云。第二「十慧」下四段，明士用果中，一慧為揀擇、二力謂修習、三善巧謂智、四道品助修，悉以三業而得成就。今初。言慧者，即道之體。十中，一勝世間故、二過二乘故、三揀權教故、四佛果超因故，上四揀劣；餘六當體，一無分量、二無若干、三超言念、四無等匹、五難比校、六唯證相應。欲言其有，無相無形，欲言其無，聖以之靈；欲言俱者，慧無二體；欲言雙非，非無詮顯，故不可說。第三力者，即具道因緣。皆言力者，此十各有資道之能故。一因力者，即是種性，謂已有習種，無倒聞熏與性種合，故名為因。梁《攝論》云「多聞熏習與阿賴耶識中解性和合，一切聖人以此為因。」無性《攝論》云「此聞熏習雖是有漏，而是出世心種子性。」二欲力者，有勝欲樂，希大菩提及起行故。三方便者，謂造修力，依六方便成悲智故：一慈悲顧戀、二了知諸行、三欣佛妙智、四不捨生死、五輪迴不染、六熾然精進，《攝論》廣說。四緣力，謂善友勸發。五所緣力，即所觀察悲智之境。六根，謂信等。七觀察者，謂於自他事理藥病善揀擇故。八奢摩他，此云止也。九毘鉢舍那，此云觀也。《瑜伽》、《起信》等論、《深密》、《涅槃》等經廣辨其相，具如別章。今略顯其相，以為十門：一心行稱理，攝散名止。二止不滯寂，不礙觀事。三由理事交徹而必俱，遂使止觀無礙而雙運。四理事形奪而俱盡故，止觀兩亡而絕寄。五絕理事無礙之境，與泯止觀無礙之心，二而不二故不礙心境而一味，不二而二故不壞一味而心境。六由即理之事收一切法故，即止之觀亦見一切。七由此事即是彼事，故令止觀見此心即是彼心。八由前中六則一多相入而非一，七則一多相是而非異，此二不二同一法界，止觀無二之智頓見，即八二門同一法界而無散動。九由事則重重無盡止觀，亦普眼齊照。十即此普門之智為主故，頓照普門法界時必攝一切為伴無盡無盡，是此華嚴所求止觀。十思惟者，籌量應作不應作故。第四於法善巧，皆約流轉以明。前四流轉之體、三界流轉之處、三世流轉之時，三科之義略如前釋，廣如別章。緣起，六地廣明。三界三世，如前後釋。皆言善巧者，一善知彼法空無所有、二善知不壞假名分別法相，加能攝無盡，彌善巧也。第五修涅槃因，七覺三空，〈十地品〉廣說。第六滿菩薩行，此下二種明離繫果，初六度四等修即士用；滿即離繫，治諸蔽故。及第七具足十力，並見上文。第八十王敬護是增上果。第九「云何得與一切眾生為依」下二段明等流果。由本願力，為依救等。由本行力，為第一等。今初，能為饒益。依等十句，如迴向初。第十「為第一」下超勝尊貴，《十地論》釋。今就佛果，略釋其相。謂如來功德海滿，更無所少，故稱第一。此亦總句。大者，體包法界故。勝者，自利圓滿故。最勝者，利他究竟故。妙者，煩惱障盡故。極妙者，所知障盡故。上者，望下無及故。無上者，望上更無故。無等者，望下無儔故。無等等者，望儔皆是無等者故。所以廣舉諸德者，欲顯行之勝故。上來問竟。 > Fifth, interpreting the text has two parts: first, the question by Jñānaśirīṣa, who adduces the virtues and inquires into their causes; second, the reply by Mañjuśrī, who indicates the virtues and reveals their causes. Now, in the first part, there is also first indicating the persons involved in the question and answer, and then setting forth the questions about doubts. Regarding the first of these: these two bodhisattvas engage in the question and answer because, in applying skillful vows according to circumstances, one must take wisdom as the guide; hence the phenomena are near while their purport is profound, and this is solely due to wondrous virtue. Mañjuśrī's contemplation of emptiness is prajñā; Jñānaśirīṣa's engagement with phenomena is upāya. Engaging with phenomena without confusion regarding the noumenon, although there are vows, there is no grasping; contemplating emptiness without leaving out phenomena, although there is quiescence, there is no personal realization \[of cessation\]. This is the dual coursing in the provisional and the real, availed of through this question and answer. In the second part, setting forth the questions, there are twenty occurrences of "how does one obtain," totaling eleven sections, each section having ten clauses, making one hundred and ten virtues. The first section clarifies the three karmas leaving faults behind and accomplishing virtues; the second, obtaining \[the qualities of\] a vessel fit to transmit the Dharma; the third, accomplishing multiple wisdoms; the fourth, being endowed with the causes and conditions of the path; the fifth, skillfulness in phenomena; the sixth, cultivating the causes of nirvāṇa; the seventh, fulfilling the bodhisattva practices; the eighth, obtaining the wisdom of the ten powers; the ninth, being reverently protected by the ten kings; the tenth, being able to bring about benefit; the eleventh, being transcendent, superior, and noble. Among these eleven, if revealed in terms of their marks, three—the second, fourth, and sixth—are exclusively causes; two—the eighth and eleventh—are exclusively fruits; and the rest pertain to both causes and fruits. Or they may be subsumed into four pairs of cause and fruit: the first twenty clauses ask about the causes and fruits of merit, first the causes and then the fruits; the next twenty clauses ask about the causes and fruits of wisdom, first the fruits and then the causes; the third twenty clauses ask about the causes of skillful understanding and the fruits of contemplative practice; the fourth comprises five sections, asking about the causes of various practices and the fruits of accomplished virtues, with the first being the cause and the remaining four being the fruits. Or they may be divided into two: the first ten occurrences of "how does one obtain" ask about the essence of pure conduct, which is the meaning of asking about causes; the latter ten occurrences ask about what is accomplished by practice, which is the meaning of asking about fruits, because skillfully cultivating the seven factors of awakening and so forth are also the capacities of pure conduct. When they all ask "how does one obtain," it means: through cultivating what practices does one obtain them? The first ten are stated as causes in reference to what follows, but in reference to accomplishing the essence of pure conduct through skillful vows upon encountering circumstances, they are fruits—not yet the complete fruit, but partial fruits. Above it was said generally that one adduces fruits and inquires into causes; now it is divided into two: the first section asks about the fruits in general, and the latter ten clarify them individually. Now, regarding the first: the ten clauses of obtaining these ten kinds of three karmas accomplish the ten fruits below. Due to the faultless three karmas, one is transcendent, superior, and noble; due to being free from anger and harm, one constantly brings about benefit; due to being free from remaining afflictions, one cannot be censured or disparaged, and thus the ten kings reverently protect one; due to being indestructible by evil conditions, one obtains the ten powers of a Buddha; due to cultivating practices without retrogressing, one fulfills the bodhisattva practices; due to staying far away from all marks and being unmoved in tathatā, one accomplishes the causes of nirvāṇa; due to excellence in virtuous conduct, one is skillful in phenomena; due to the essence being pure like empty space, one accomplishes the conditions endowed with the path; due to engaging with circumstances without defilement, one's virtue is fit to be a vessel for transmitting the Dharma; due to wisdom being the precursor, one accomplishes multiple wisdoms. Moreover, it is through the latter ten that these ten can be accomplished, since having the three karmas permanently free of error and so forth belongs exclusively and unsharedly to a Buddha, yet in portion by portion being free of error, it equally pertains to the cause. Furthermore, among these ten clauses, the first one generally reveals faultlessness; the next eight individually reveal faultlessness; the last one generally brings out their cause. If wisdom is the precursor, the karmas of body, speech, and mind are always free of error. Furthermore, among the middle eight, the first two leave faults behind, and the latter six accomplish virtues. Furthermore, among the latter nine, by not following anger, one does not harm; by not following arrogance, one cannot be censured; by not following wrong views, one is not ruined or defeated; by not following doubt, one does not retrogress or waver; by constantly cultivating superior practices and not following greed, one is pure and undefiled; by not following delusion, wisdom is the precursor, and what one does conforms to truth. How does one obtain such karmas as these? In the individual clarification of the latter ten sections: the first is the fruit of maturation (vipākaphala); the next four are fruits of human effort (puruṣakāraphala); the next two are fruits of disjunction (visaṃyogaphala); the next one is the dominant fruit (adhipatiphala); the last two are fruits of uniform outflow (niṣyandaphala). Now, regarding the first, it is the vessel for cultivating the path. Because when a bodhisattva initiates cultivation, they must be endowed with these ten in order to accomplish the practice of the two benefits, the Yogācārabhūmi explains them fully: 1. constantly being born in a central country where the Buddhadharma exists; 2. a noble family lineage, not a lowly one; 3. being born in a family that has faith in and turns toward the Triratna and cultivates goodness, not in a non-Buddhist family; 4. upright and dignified physical appearance, not ugly; 5. possessing the marks of a great person with all faculties intact; 6. not forgetting right mindfulness, and past memories becoming present; 7. high and luminous insight and wisdom, skillfully understanding worldly phenomena; 8. gentle, harmonious, and well-tamed, cultivating practice while leaving faults behind; 9. firm and strong will and power, hence free of faintheartedness; 10. being naturally awakened by nature, not defiled by worldly phenomena. Furthermore, regarding fearlessness, according to the Da zhidu lun, a bodhisattva has four kinds of fearlessness: 1. fearlessness in retention (dhāraṇī), remembering and holding the Dharma without fear of forgetting; 2. fearlessness in knowing faculties, receiving the Dharma according to faculties without fear of error; 3. fearlessness in resolving doubts, being able to answer whatever is asked without fear of inadequacy; 4. fearlessness in answering objections, clearing up all objections without fear of doubt and obstruction. Now, one obtains all of them, so it says "fully endowed." Furthermore, regarding these ten matters, if considered in terms of phenomena, being born in the Buddha's family is being fully endowed in birthplace, and so forth; contemplate this. Furthermore, being fully endowed belongs solely to the Buddha alone, and so on. In the four sections below the second, "ten wisdoms," which clarify the fruit of human effort: 1. wisdom is discernment; 2. power means cultivation; 3. skillfulness means knowledge; 4. the factors of the path assist cultivation; all are accomplished through the three karmas. Now, regarding the first: speaking of wisdom, it is the essence of the path. Among the ten: 1. because it surpasses the world; 2. because it exceeds the two vehicles; 3. because it sets aside provisional teachings; 4. because the Buddha-fruit transcends the causes; these four set aside what is inferior. The remaining six concern the essence itself: 1. measureless; 2. without multiplicity; 3. transcending words and thoughts; 4. peerless; 5. difficult to compare; 6. corresponding solely to realization. If one wishes to say it exists, it has no marks and no form; if one wishes to say it does not exist, the sages are enlivened by it; if one wishes to say it is both, wisdom has no dual essence; if one wishes to say it is neither, it is not without expression; therefore, it is ineffable. The third, powers, are the causes and conditions that endow the path. They are all called "powers" because each of these ten has the capacity to assist the path: 1. The power of cause is lineage (gotra), meaning that one already has the lineage of habit, which, through unerring perfuming by hearing, unites with the natural lineage; hence it is called cause. The Liang version of the Mahāyānasaṃgraha says: "The perfuming of extensive hearing unites with the nature of understanding in the ālayavijñāna; all sages take this as their cause." Asvabhāva's commentary on the Mahāyānasaṃgraha says: "Although this perfuming of hearing is with outflows, it is the nature of the seed of the supramundane mind." 2. The power of desire means having superior desire and joy, aspiring to great bodhi and initiating practice. 3. Skillful means refers to the power of applied cultivation, accomplishing compassion and wisdom based on six skillful means: (1) compassionate care and regard; (2) thorough understanding of all conditioned phenomena; (3) rejoicing in the Buddha's wondrous wisdom; (4) not abandoning saṃsāra; (5) unpolluted by cyclic existence; (6) blazing vigor; as explained extensively in the Mahāyānasaṃgraha. 4. The power of conditions refers to good friends urging and inspiring. 5. The power of the cognitive object is the object of compassion and wisdom that is contemplated. 6. Faculties refer to faith and so on. 7. Contemplation means skillfully discerning phenomena, noumenon, medicines, and sicknesses regarding oneself and others. 8. Śamatha, which is translated as "calm abiding." 9. Vipaśyanā, which is translated as "special insight." Treatises such as the Yogācārabhūmi and Awakening of Faith, and sūtras such as the Saṃdhinirmocana and Mahāparinirvāṇa, explain their marks extensively, fully presented as in the separate chapter. Now their marks are briefly revealed as ten gates: 1. Mental activity accords with noumenon; gathering in distractions is called calm abiding. 2. Calm abiding does not stagnate in quiescence and does not obstruct contemplating phenomena. 3. Because noumenon and phenomena interpenetrate and must both be present, calm abiding and special insight operate together without obstruction. 4. Because noumenon and phenomena mutually efface each other and are both exhausted, calm abiding and special insight are both forgotten, leaving no trace. 5. The realm where noumenon and phenomena are unobstructed is transcended, and the mind where calm abiding and special insight are unobstructed is extinguished; being two yet not two, mind and realm are unobstructed and of a single flavor; being not two yet two, the single flavor is not destroyed while mind and realm \[remain\]. 6. Because phenomena that are identical to noumenon gather in all dharmas, special insight identical to calm abiding also perceives everything. 7. Because this phenomenon is that phenomenon, calm abiding and special insight are made to see this mind as that mind. 8. From the above, according to the sixth, the one and the many enter each other without being one; according to the seventh, the one and the many are identical without being different; these two are not two, being the same dharmadhātu; the non-dual wisdom of calm abiding and special insight perceives them instantaneously, meaning that the eight and two gates are the same dharmadhātu without distraction or movement. 9. Because phenomena are layer upon layer without end, calm abiding and special insight also illuminate them all equally with the universal eye. 10. Because this very wisdom of the universal gate is primary, when it instantaneously illuminates the dharmadhātu of the universal gate, it necessarily gathers in everything as an accompaniment, endless and unending; this is the calm abiding and special insight sought in this Avataṃsaka. 10. Reflection means deliberating what should be done and what should not be done. Fourth, skillfulness in phenomena is in all cases explained in terms of cyclic turning. The first four are the essence of cyclic turning; the three realms are the locus of cyclic turning; the three times are the time of cyclic turning; the meanings of the three categories are briefly as explained before, and extensively as in the separate chapter. Pratītyasamutpāda is explained extensively in the Sixth Stage. The three realms and three times are as explained before and after. When they all say "skillful": 1. skillfully knowing that those dharmas are empty and non-existent; 2. skillfully knowing how to distinguish the marks of phenomena without destroying provisional names; with the addition of being able to subsume the inexhaustible, it is all the more skillful. Fifth, cultivating the causes of nirvāṇa: the seven factors of awakening and the three emptinesses are explained extensively in the "Ten Stages" chapter. Sixth, fulfilling the bodhisattva practices: this and the next clarify the fruits of disjunction; first, the cultivation of the six perfections and the four immeasurables is the fruit of human effort; their fulfillment is disjunction, because it remedies all obscurations. And the seventh, being endowed with the ten powers, both appear in the text above. The eighth, being reverently protected by the ten kings, is the dominant fruit. In the two sections below the ninth, "how does one become a refuge for all sentient beings": they clarify the fruits of uniform outflow. Due to the power of original vows, one becomes a refuge, a savior, and so forth. Due to the power of original practice, one becomes foremost, and so forth. Now, regarding the first, being able to bring about benefit: the ten clauses of refuge and so forth are as at the beginning of the "Dedication" chapter. Below the tenth, "becomes foremost," is being transcendent, superior, and noble, explained in the Daśabhūmika-vibhāṣā. Now, in terms of the Buddha-fruit, its marks are briefly explained: namely, the Tathāgata's ocean of virtues is full and lacks nothing further, hence called "foremost." This is also a general clause. "Great" because the essence encompasses the dharmadhātu. "Superior" because self-benefit is complete. "Most superior" because benefiting others is ultimate. "Wondrous" because the affliction obstacle is exhausted. "Utmost wondrous" because the cognitive obstacle is exhausted. "Highest" because, looking downward, nothing reaches it. "Unsurpassed" because, looking upward, there is nothing beyond it. "Unequaled" because, looking downward, there is no peer. "Equal to the unequaled" because all peers are those who are unequaled. The reason for extensively adducing all these virtues is to reveal the excellence of the practice. Thus far, the questioning is concluded. > — English (machine translation) (machine translation) - [Previous: 15.14](https://indike.org/pramana/in.bauddha.taisho.1735.15.14) - [Next: 15.16](https://indike.org/pramana/in.bauddha.taisho.1735.15.16) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1735.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.15.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.15.15](https://indike.org/pramana/in.bauddha.taisho.1735.15.15) · Pramāṇa