[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) › 17.26 # 大方廣佛華嚴經疏 17.26 大方廣佛華嚴經疏 17.26 - **Language:** Classical Chinese ### [17.26](https://indike.org/pramana/in.bauddha.taisho.1735.17.26) 第五東北方精進慧，以勤觀真理集無量善，俱無住故。頌意為顯欲令其心轉復精進無所染著，文中由離分別如實見故。十頌分二：前九觀法、後一推功。前中三：初三所執無相觀，於中初一舉分別過；後二顯無相觀：一離所取，上半知於情有、下半知於理無，如迷木見鬼，知鬼是迷有，名如實知鬼；知鬼本無，舉體是木，名為見木。二離能取，以所取空故。上半舉失，如若見鬼，即不見木；下半顯得，離於鬼見，方為見木。次三明緣起無生觀：一遣所緣。然依他二義：一者幻有，從分別生，即是上半；二者無性，即是下半。二泯能緣，上半牒前生過，有無生見，同世非實；下半見等無生，名真見者。三辨觀益，後三明圓成無性觀：一牒前二無，謂能所分別皆不可得者，即圓成性淨故。二正顯真性，初句體有、次句相無，此二融即故無能說。三觀成利益，及第二推功，文並可知。 > Fifth, Diligent Wisdom (Vīryabuddhi) of the northeastern direction: because he diligently contemplates the true principle and gathers immeasurable good, both without abiding, he is named thus. The intention of the verses is to reveal the wish that his mind become increasingly energetic without defiled attachment, in the text because he sees in accordance with reality through freedom from discrimination. The ten verses are divided into two parts: the first nine contemplate phenomena, and the last one attributes the achievement. Within the former, there are three: the first three are the contemplation of the marklessness of what is grasped (parikalpita). Among these, the first points out the faults of discrimination. The latter two show the contemplation of marklessness: first, separation from the grasped object: the upper half knows it exists in emotional grasping, and the lower half knows it is nonexistent in principle; just like mistaking a tree for a ghost, knowing that the ghost exists through delusion is called knowing the ghost in accordance with reality; knowing that the ghost is originally nonexistent and that its entire substance is a tree is called seeing the tree. Second, separation from the grasping subject, because the grasped object is empty. The upper half points out the loss: if one sees the ghost, one does not see the tree; the lower half shows the gain: only when free from the vision of the ghost is it seeing the tree. The next three verses explain the contemplation of the unproduced nature of dependent origination (paratantra): first, discarding the cognitive object. For dependent nature has two meanings: first, illusory existence, arising from discrimination, which is the upper half; second, absence of intrinsic nature, which is the lower half. Second, extinguishing the cognitive subject: the upper half rehearses the previous fault of arising, where having a view of non-arising is, like the worldly, not real; the lower half says seeing equality as unproduced is called true seeing. Third, distinguishing the benefit of contemplation. The latter three explain the contemplation of the naturelessness of the perfected nature (pariniṣpanna): first, rehearsing the previous two absences, meaning that neither subject nor object discrimination can be apprehended, precisely because the perfected nature is pure. Second, directly showing the true nature: the first line states that its essence exists, and the second line states that its marks are nonexistent; because these two are interfused and identical, no one can explain it. Third, the benefits of the completed contemplation, and the second section on attributing the achievement, are both understandable from the text. > — English (machine translation) (machine translation) - [Previous: 17.25](https://indike.org/pramana/in.bauddha.taisho.1735.17.25) - [Next: 17.27](https://indike.org/pramana/in.bauddha.taisho.1735.17.27) - [Up: 17](https://indike.org/pramana/in.bauddha.taisho.1735.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.17.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.17.26](https://indike.org/pramana/in.bauddha.taisho.1735.17.26) · Pramāṇa