[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) › 2.9 # 大方廣佛華嚴經疏 2.9 大方廣佛華嚴經疏 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1735.2.9) 第三義理分齊。已知此經總屬圓教，未知圓義分齊云何。然此教海宏深包含無外，色空交映德用重重，語其橫收全收五教，乃至人天總無不包，方顯深廣。其猶百川不攝大海，大海必攝百川。雖攝百川同一鹹味，故隨一滴逈異百川。前之四教不攝於圓，圓必攝四。雖攝於四，圓以貫之，故十善五戒亦圓教攝。尚非三四，況初二耶？斯則有其所通、無其所局，故此圓教，語廣名無量乘、語深唯顯一乘。一乘有二：一同教一乘，同頓同實故；二別教一乘，唯圓融具德故，以別該同，皆圓教攝。今顯別教一乘，略顯四門：一明所依體事、二攝歸真實、三彰其無礙、四周遍含容，各有十門，以顯無盡。初中十者，一教義、二理事、三境智、四行位、五因果、六依正、七體用、八人法、九逆順、十應感。教即能詮，即前五教，乃至光香等。義即所詮，即五教等一切義理。理即生空所顯、二空所顯無性真如等理。事即色心身方等事。餘可思準。第二攝歸真實者，即真空絕相。經云「法性本空寂，無取亦無見。性空即是佛，不可得思量。」亦有十義，如《法界觀》。第三彰其無礙。然上十對皆悉無礙，今且約事理以顯無礙，亦有十門：一理遍於事門，謂無分限之理全遍分限事中，故一一纖塵理皆圓足。二事遍於理門，謂有分之事全同無分之理，故一小塵即遍法界。由上二義互該徹故，皆同一性，故〈出現品〉云「如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃，皆同一性，所謂無性。」理遍事故，一成一切成；事遍同理故，說都無所成。經云「譬如虛空，無成無壞。」一性無性，即是佛性，故《涅槃》云「佛性名第一義空，第一義空名為智慧。」又〈出現〉云「無一眾生不具如來智慧。」無不有者，即一乘義也。三依理成事門，謂事無別體，要因理成，如攬水成波故。於中有二：一明具分唯識變故。覺林菩薩偈云「心如工畫師，能畫諸世間。五陰悉從生，無法而不造。」此明唯心義也。何以得知是具分耶？次頌云「如心佛亦爾，如佛眾生然。應知佛與心，體性皆無盡。」既是即佛之心，明非獨妄心而已。二明真如隨緣成故。〈問明品〉「文殊難云：心性是一，云何見有種種差別？」即緣性相違難。「覺首答云：法性本無生，示現而有生。」即真如隨緣答。又云「諸法無作用，亦無有體性。」明隨緣不失自性，即同《勝鬘》依如來藏有生死、依如來藏有涅槃等。四事能顯理門，謂由事攬理成，故事虛而理實，依他無性即是圓成，如波相虛令水現故。〈夜摩〉偈云「云何說諸蘊？諸蘊有何性？蘊性不可滅，是故說無生。分別此諸蘊，其性本空寂。空故不可滅，此是無生義。眾生既如是，諸佛亦復然。佛及諸佛法，自性無所有。」又〈十忍品〉云「譬如谷響，從緣所起。而與法性無有相違。」〈須彌頂〉偈云「了知一切法，自性無所有。」如是等文遍於九會。五以理奪事門，謂事既全理，則事盡無遺，如水奪波波相全盡，故說生佛不增不減。〈出現品〉云「譬如虛空，一切世界若成若壞，常無增減。何以故，虛空無生故。諸佛菩提亦復如是，若成正覺不成正覺，亦無增減。何以故，菩提無相故。」乃至云「設一切眾生，於一念中悉成正覺，與不成正覺等無有異，皆以無相平等故。」《不增不減經》亦同此說，非約一分眾生不成佛者說無增減耳。六事能隱理門，謂真理隨緣而成事法，遂令事顯理不現也。如水成波，動顯靜隱故。法身流轉五道，名曰眾生。財首偈云「世間所言說，一切是分別，未曾有一法，得入於法性」等。七真理即事門，謂凡是真理必非事外，以是法無我理故、空即色故。理即是事，方為真理。第七迴向云「法性不違法相等」故。八事法即理門，謂緣集必無自性，舉體即真故。上之二門，正明二諦不相違義，如濕不違波、波不違濕，舉體相即故。〈夜摩〉偈云「如金與金色，其性無差別。法非法亦然，體性無有異。」此亦喻於如來之藏與阿賴耶，展轉無別。又由事即理故，雖有不常；理即事故，雖空不斷。又由事理相即故，起滅同時。〈須彌〉偈云「一切凡夫行，莫不速歸盡，其性如虛空，故說無有盡。智者說無盡，此亦無所說，自性無盡故，得有難思盡」等，則同時四相不待後無，亦令究竟斷證離於能所。〈十地品〉云「非初非中後，非言辭所及。」〈迴向品〉云「無有智外如為智所入，亦無如外智能證於如」等。九真理非事門，即妄之真異於妄故，如濕非動。十事法非理門，即真之妄異於真故，如動非濕故。慚愧林偈云「如色與非色，此二不為一。」又云「如相與無相，生死及涅槃，分別各不同」等。上七八二門明事理非異，九十二門明事理非一，故為無為非一非異。第四迴向云「於有為界示無為法，而不滅壞有為之相。於無為界示有為法，而不分別無為之性。」上之十事同一緣起，故云無礙。約理望事，則有成有壞、有即有離。事望於理，有隱有顯、有一有異。逆順自在，無障無礙，同時頓起。深思令觀明現，以成理事圓融無礙觀也。 > Third, the scope of doctrine and principle. Having already understood that this sūtra belongs overall to the Perfect Teaching, one has yet to know what the scope of the perfect principle is. Now, this ocean of teachings is vastly profound and encompasses everything without exterior; form and emptiness mutually reflect, and its virtues and functions are multi-layered. In terms of its horizontal gathering, it fully gathers the five teachings, and even humans and devas are entirely subsumed; only then is its profundity and breadth made manifest. This is just as the hundred rivers do not encompass the great ocean, while the great ocean inevitably encompasses the hundred rivers. Although it encompasses the hundred rivers into the same single salty taste, accordingly any single drop is vastly distinct from the hundred rivers. The preceding four teachings do not encompass the Perfect, while the Perfect inevitably encompasses the four. Although it encompasses the four, the Perfect runs through them, and therefore even the ten good deeds and the five precepts are encompassed by the Perfect Teaching. How much less could it be confined to the third and the fourth, not to mention the first and the second? Thus, it has that which it penetrates, but none to which it is limited. Therefore, regarding this Perfect Teaching: speaking of its breadth, it is called the immeasurable vehicle; speaking of its depth, it reveals solely the Ekayāna. The Ekayāna has two \[aspects\]: first, the Common Teaching Ekayāna, because it is identical with the Sudden and identical with the Real; second, the Distinct Teaching Ekayāna, solely because it is perfectly interpenetrating and fully endowed with all virtues. In subsuming the common under the distinct, all are encompassed by the Perfect Teaching. Now, to reveal the Distinct Teaching Ekayāna, four gates are briefly demonstrated: 1. clarifying the underlying essence and phenomena; 2. gathering them back into the absolute truth; 3. demonstrating their non-obstruction; 4. all-pervasive containment. Each has ten gates to demonstrate their inexhaustibility. The ten in the first are: 1. teaching and meaning; 2. noumenon and phenomena; 3. object and wisdom; 4. practice and station; 5. cause and effect; 6. circumstantial and direct \[retribution\]; 7. essence and function; 8. person and dharma; 9. contrary and accordant; 10. response and stimulus. 'Teaching' is that which expresses, namely the preceding five teachings, up to light, fragrance, and so forth. 'Meaning' is that which is expressed, namely all the doctrines and principles of the five teachings and so forth. 'Noumenon' is the noumenon of the tathatā devoid of intrinsic nature revealed by the emptiness of persons and revealed by the two emptinesses. 'Phenomena' are the phenomena of form, mind, body, direction, and so on. The rest may be inferred accordingly. Second, gathering them back into the absolute truth: this is true emptiness beyond marks. The sūtra states: 'The nature of phenomena is fundamentally empty and tranquil, / without grasping and without viewing. / Emptiness of nature is itself the Buddha, / which cannot be conceived.' There are also ten meanings here, as set forth in the \*Contemplation of the Dharmadhātu\*. Third, demonstrating their non-obstruction. Now, while the above ten pairs are all unobstructed, for now we will demonstrate non-obstruction in terms of noumenon and phenomena, which also has ten gates: 1. The gate of noumenon pervading phenomena: this means that the noumenon without limits entirely pervades limited phenomena; therefore, in every single tiny dust mote, noumenon is completely present. 2. The gate of phenomena pervading noumenon: this means that phenomena with parts are entirely identical to the noumenon without parts; therefore, a single small dust mote pervades the dharmadhātu. Because the above two meanings mutually pervade and penetrate, all are of one same nature. Thus the 'Manifestation Chapter' states: 'When the Tathāgata realizes sambodhi, within his body he universally sees all sentient beings realize sambodhi, and even universally sees all sentient beings enter nirvāṇa, all being of one same nature, namely having no intrinsic nature.' Because noumenon pervades phenomena, when one is realized, all are realized; because phenomena pervade and are identical to noumenon, it is said that nothing at all is realized. The sūtra states: 'Just like empty space, there is neither realization nor destruction.' The one nature being devoid of nature is precisely the Buddha-nature; thus the \*Nirvāṇa \[Sūtra\]\* states: 'Buddha-nature is named the supreme emptiness, and the supreme emptiness is named wisdom.' Again, the 'Manifestation \[Chapter\]' states: 'There is not a single sentient being that is not endowed with the Tathāgata's wisdom.' That there is none who does not possess it is the meaning of the Ekayāna. 3. The gate of phenomena being formed based on noumenon: this means that phenomena have no separate essence and must rely on noumenon to be formed, just as waves are formed by gathering water. In this there are two \[points\]: First, clarifying that they are transformed through comprehensive consciousness-only. Bodhisattva Forest of Awakening's verse states: 'Mind is like a skilled painter, / able to paint all the worlds. / The five aggregates all arise from it; / there is no phenomenon it does not create.' This clarifies the meaning of mind-only. How is it known to be comprehensive? The next verse states: 'As is the mind, so also is the Buddha; / as is the Buddha, so are sentient beings. / One should know that the Buddha and the mind / are both inexhaustible in their essential nature.' Since it is the mind that is identical to the Buddha, it is clear that it is not merely the deluded mind alone. Second, clarifying that tathatā adapts to conditions to be formed. In the 'Chapter of Inquiring and Clarifying', Mañjuśrī raises an objection, saying: 'The mind-nature is one; why is there seen to be diverse varieties?' This is the objection of conditions and nature contradicting each other. Awakening Head replies, saying: 'The nature of phenomena is fundamentally unborn, / yet manifests as having birth.' This is the reply of tathatā adapting to conditions. It also states: 'All phenomena have no operation, / nor do they have an essential nature.' This clarifies that adapting to conditions does not forfeit self-nature, which is identical to the \*Śrīmālādevī \[Sūtra\]\*'s 'relying on the tathāgatagarbha there is saṃsāra, relying on the tathāgatagarbha there is nirvāṇa,' and so forth. 4. The gate of phenomena being able to manifest noumenon: this means that because phenomena are formed by gathering noumenon, phenomena are unreal and noumenon is real; the other-dependent nature devoid of intrinsic nature is precisely the fully perfected nature, just as the unreality of wave marks causes the water to manifest. The verses of the \[Haven of\] Yama state: 'How can the aggregates be spoken of? / What nature do the aggregates possess? / The nature of the aggregates cannot be extinguished; / therefore they are spoken of as unborn. / Distinguishing these aggregates, / their nature is fundamentally empty and tranquil. / Because they are empty, they cannot be extinguished; / this is the meaning of the unborn. / Sentient beings being thus, / all Buddhas are also like this. / The Buddhas and the dharmas of all Buddhas / have no intrinsic nature whatsoever.' Again, the 'Chapter on the Ten Tolerances' states: 'Just like an echo in a valley, arising from conditions, / yet it does not contradict the nature of phenomena.' The verses on the summit of Mount Sumeru state: 'Fully knowing all phenomena / to have no intrinsic nature whatsoever.' Such passages are widespread throughout the nine assemblies. 5. The gate of noumenon annulling phenomena: this means that since phenomena are entirely noumenon, phenomena are exhausted without remainder, just as water annuls waves so that the marks of the waves are completely exhausted; therefore it is said that sentient beings and Buddhas neither increase nor decrease. The 'Manifestation Chapter' states: 'Just like empty space, whether all worlds are formed or destroyed, it is always without increase or decrease. Why? Because empty space has no birth. The bodhi of all Buddhas is also like this: whether realizing sambodhi or not realizing sambodhi, it is also without increase or decrease. Why? Because bodhi has no mark.' Up to saying: 'Supposing all sentient beings were in a single thought-moment to all realize sambodhi, it would be equal and no different from not realizing sambodhi, because all are equal in having no mark.' The \*Sūtra on Neither Increase Nor Decrease\* also shares this explanation; it does not say there is no increase or decrease in reference to a portion of sentient beings not attaining Buddhahood. 6. The gate of phenomena being able to conceal noumenon: this means that the true noumenon adapts to conditions and forms phenomenal entities, which subsequently causes phenomena to manifest and noumenon not to appear. Just as water forms waves, motion manifests and stillness is concealed. When the dharmakāya transmigrates through the five paths, it is called sentient beings. Wealth Head's verse states: 'All that is spoken of in the world / is entirely discrimination; / never has a single dharma / been able to enter the nature of phenomena,' and so forth. 7. The gate of true noumenon being identical with phenomena: this means that whatever is true noumenon is certainly not outside of phenomena, because it is the principle of the selflessness of phenomena and because emptiness is form. Only when noumenon is identical with phenomena is it the true noumenon. This is because the Seventh Dedication states: 'The nature of phenomena does not contradict phenomenal marks,' and so forth. 8. The gate of phenomenal entities being identical with noumenon: this means that what is assembled from conditions must have no self-nature; its entire essence is precisely the real. The above two gates properly clarify the meaning of the two truths not contradicting each other, just as wetness does not contradict waves and waves do not contradict wetness, because their entire essence is mutually identical. The verses of \[Haven of\] Yama state: 'Just as gold and the color of gold / have no difference in their nature, / so too with dharmas and non-dharmas: / their essential nature has no difference.' This also serves as an analogy for the tathāgatagarbha and the ālayavijñāna being mutually without difference. Furthermore, because phenomena are identical with noumenon, although existing they are not eternal; because noumenon is identical with phenomena, although empty they are not annihilated. Furthermore, because noumenon and phenomena are mutually identical, arising and ceasing are simultaneous. The Sumeru verse states: 'All actions of ordinary beings / swiftly return to exhaustion; / their nature is like empty space, / therefore they are said to be inexhaustible. / The wise speak of inexhaustibility, / yet here too there is nothing spoken; / because self-nature is inexhaustible, / there can be an inconceivable exhaustion,' and so forth. Thus the simultaneous four marks do not await subsequent non-existence, and also cause ultimate eradication and realization to be free from subject and object. The 'Chapter on the Ten Stages' states: 'It is neither initial, middle, nor final, / beyond the reach of words.' The 'Dedication Chapter' states: 'There is no suchness outside wisdom to be entered by wisdom, / nor is there wisdom outside suchness capable of realizing suchness,' and so forth. 9. The gate of true noumenon not being phenomena: that which is real within delusion is distinct from delusion, just as wetness is not motion. 10. The gate of phenomenal entities not being noumenon: that which is delusion within the real is distinct from the real, just as motion is not wetness. The verse of Forest of Conscience states: 'Just as form and non-form, / these two are not one.' It also states: 'Just as marks and marklessness, / saṃsāra and nirvāṇa, / their discriminations are each different,' and so forth. The above seventh and eighth gates clarify that noumenon and phenomena are not different; the ninth and tenth gates clarify that noumenon and phenomena are not one. Therefore, the conditioned and the unconditioned are neither one nor different. The Fourth Dedication states: 'In the realm of the conditioned, showing unconditioned dharmas without destroying conditioned marks; in the realm of the unconditioned, showing conditioned dharmas without discriminating the unconditioned nature.' The above ten points are of the same pratītyasamutpāda, and thus are called unobstructed. Looking from noumenon toward phenomena, there is formation and destruction, identity and departure. Looking from phenomena toward noumenon, there is concealment and manifestation, oneness and difference. Contrary and accordant with complete freedom, unobstructed and unimpeded, they arise simultaneously and suddenly. Contemplating deeply causes the discernment to appear clearly, so as to accomplish the contemplation of the perfect and unobstructed interpenetration of noumenon and phenomena. > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.1735.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.1735.2.10) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1735.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.2.9) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.10.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.2.9](https://indike.org/pramana/in.bauddha.taisho.1735.2.9) · Pramāṇa