[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) › 17.29 # 大方廣佛華嚴經疏 17.29 大方廣佛華嚴經疏 17.29 - **Language:** Classical Chinese ### [17.29](https://indike.org/pramana/in.bauddha.taisho.1735.17.29) 第八西北方真實慧菩薩，心不顛倒是真實慧。頌意為顯欲令增進，於一切法皆得善巧文言。於法不顛倒、如實覺了，是善巧義。十頌分二：前二明依實立名，名能益物；後八顯名下之實，辨益所由。今初，前頌明損益，受苦聞名速解脫故，受樂不聞反沈淪故；後頌敘昔，以成今說。後八中分三：初三覺妄證實，是覺察義；次一雙覺二諦，是覺照義；後四非覺而覺，是妙覺義。今初也。初偈證實立名，初句揀似比量，無常計常、常計無常等是顛倒法，名似比量。次句證真現量，如眼見故。次句揀似現量，顯真現量，謂男女天地等見一合相名似現量。一合相，相不可得故，故名為離。非唯所覺離合，亦無如外之智與如合也。下句結名。次偈例去來。後偈成現觀。次一覺照者，真諦名實，無和合故。俗諦非實，假和合故。互融無雜，名究竟解。夫實見者尚不見實，何況非實。見非實者知其即實，故《中論》云「一切法真實，一切法非實，亦實亦非實，非實非非實，是名諸佛法。」後四非覺而覺者，初偈正顯如智相離名不可覺。寂無遺照，故名了此。要不可得，方是真修。次二偈展轉釋成。初偈釋無一之義，上半相待而有，通同異體。下半緣生故空，則一多相盡矣。後偈上半釋前偈下半，無能所作故無所依，從業想生故是和合。下半釋成上半云何知無能所，異業想外無我所故。後有一偈結成妙義，上半所住、下半能住，由無住故無所不住。謂不住有，以即空故，故能住有，契有實故。亦不住無，無即有故。不住俱有無，無二體故。不住雙非，不壞二相故。能住例知。既以無住為住，則心絕動搖，方契本覺湛然常住。 > Eighth is Bodhisattva Satyamati (True Wisdom) of the northwest: a mind that is not inverted is true wisdom. The verses intend to show that he wishes to cause them to advance, and to attain skillfulness in the letters and words concerning all dharmas. Not being inverted concerning dharmas and awakening to them in accordance with reality is the meaning of skillfulness. The ten verses are divided into two: the first two explain establishing names based on reality, and that names are able to benefit beings; the latter eight reveal the reality beneath the names and distinguish the reason for the benefit. Now, as for the first: the former verse explains detriment and benefit, because one who suffers pain and hears the name is swiftly liberated, while one who enjoys pleasure and does not hear it instead sinks down; the latter verse recounts the past to establish the present explanation. The latter eight are divided into three: the first three awaken from delusion and realize reality, which is the meaning of investigative awareness; the next one awakens to both two truths, which is the meaning of illuminating awareness; the latter four are awakening through non-awakening, which is the meaning of marvelous awakening. Now, the first: the first verse realizes reality and establishes the name; the first line selects against apparent inference—conceptualizing the impermanent as permanent, the permanent as impermanent, and so forth, are inverted dharmas, called apparent inference. The next line realizes true direct perception, because it is like seeing with the eyes. The next line selects against apparent direct perception and reveals true direct perception, meaning that seeing men, women, heaven, earth, and so forth as a whole entity is called apparent direct perception. Because the mark of a whole entity cannot be found, it is called 'detached'. Not only is the known detached from combination, but there is also no wisdom outside of suchness that combines with suchness. The lower line concludes the name. The next verse analogizes past and future. The latter verse completes the direct realization. As for the next single verse on illuminating awareness: the ultimate truth is named reality because there is no combination; the conventional truth is not reality because it is a provisional combination. Their mutual interpenetration without confusion is called ultimate understanding. Now, one who sees reality does not even see reality, how much less the non-real? One who sees the non-real knows that it is itself reality; therefore the Madhyamakaśāstra says: 'All dharmas are real, all dharmas are not real, both real and not real, neither not real nor not non-real: this is called the Buddhadharma.' In the latter four on awakening through non-awakening: the first verse directly shows that the mutual detachment of suchness and wisdom is called inconceivable awakening. Being serene without any leftover illumination, it is therefore called 'understanding this'. Only when it cannot be grasped is it true cultivation. The next two verses explain and establish this in succession. The first verse explains the meaning of 'non-unity': the first half means existing in mutual dependence, pervading identical and different essences; the second half means empty because of dependent origination, whereby unity and multiplicity mutually exhaust each other. In the latter verse, the first half explains the second half of the preceding verse: because there is no subject or object of action, there is nothing on which it relies; arising from karma and ideation, it is therefore a combination. The second half explains and establishes the first half: how does one know there is no subject or object? Because apart from karma and ideation, there is no mine. The final single verse concludes and establishes the marvelous meaning: the first half is what is abided in, and the second half is what is able to abide; by virtue of non-abiding, there is nowhere it does not abide. This means not abiding in existence because it is identical with emptiness, and therefore being able to abide in existence because it accords with the reality of existence; nor abiding in non-existence, because non-existence is itself existence; not abiding in both existence and non-existence, because they have no dual essence; not abiding in neither, because it does not destroy both marks. What is able to abide is known by analogy. Since it takes non-abiding as its abiding, the mind cuts off agitation, and only then accords with original awakening, serene and permanently abiding. > — English (machine translation) (machine translation) - [Previous: 17.28](https://indike.org/pramana/in.bauddha.taisho.1735.17.28) - [Next: 17.30](https://indike.org/pramana/in.bauddha.taisho.1735.17.30) - [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.17.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.17.29](https://indike.org/pramana/in.bauddha.taisho.1735.17.29) · Pramāṇa