[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) › 22.17 # 大方廣佛華嚴經疏 22.17 大方廣佛華嚴經疏 22.17 - **Language:** Classical Chinese ### [22.17](https://indike.org/pramana/in.bauddha.taisho.1735.22.17) 第六善現行，體即般若。《瑜伽》一切般若亦有三種：一能於所知真實隨覺通達慧、二能於如所說五明處及三聚中決定善巧慧、三能作一切有情義利慧。《攝論》以加行、根本、後得為三，皆六度明義。《唯識》以生法俱空，《本業》以照於三諦，皆十度明義。經有十度，應依《本業》；今為順文，且依《瑜伽》，則權實無礙皆名善現。雖彼依六度，今圓行菩薩則十度齊修，據行布分，兼正不同，亦不相濫。就釋相中，古人亦依《本業》三慧分三：初明中道、次念生無性等以為照無、「普入」已下明其照有。此得次第三諦，失於圓融。又照無，經中佛法世法二互不異亦不雜亂，豈獨是無？今約圓融，依於《瑜伽》兼正以辨，各具三諦。故彼論釋初慧云「於一切法悟平等性，入大總相，究達一切所知邊際，遠離增益損減二邊，順入中道」故。文分二別：先明行相、後顯成益。前中亦二：先略、後廣。前中又二：先總標、後「能知」下解釋。今初也。三業清淨，是能示體。示於三業，正是現義。住無得現，現即無得，寂用無礙斯即中道，可稱善現。若異後有無而說中者，相待中也。二釋中，能知三業皆無所有，是住無得義。不妄取有，離二邊縛，是清淨義。凡所示現無性無依，釋示無得義、以境無定性、心無所依、皆不可得也。三業皆示、故致凡言。二「住如實」下廣辨行相中三：初如實隨覺慧、二「佛子此菩薩作如是」下於五明等善巧慧。三「菩薩爾時」下能作有情義利慧。今初，如實覺於三業而現三業，於中先別明、後總結。前中三業即為三段。今初意業，是二本故，首而明之。如實心者，用所依也。住者，心冥體也。知無量心等者，不礙用也。即所示意業，多心多法皆有諦也。境既無相，心何所得？即無諦也。有無不二，故曰甚深，即中道義也。不可以次第三觀而觀，故名難入，唯圓機方能入故。何者？若偏觀三諦是常是斷，是相待故。若總觀者，一則壞於三諦、異則迷於一實，故即一而三、即三而一，非三非一、雙照三一，在境則三諦圓融、在心則三觀俱運，住之與知即是觀也。古德以凡所下至於難入，明唯識觀，非無所以，然且唯識之義不彰。又有釋云：心非境外故無得，境非心外故無相，即心是境故甚深，即境是心故難入。亦是一理。二「住於正位」下釋示身業。正位等三，即示所依。「方便」已下依體起用，由非惑業之生，故生滅即無生滅。此中正位，即真如異名。非約見道以智契會，故稱為住無住。住者，即住真如。三「住涅槃」下釋示語業。前之三句示之所依。言語道斷、顯示而無相；即言亡言，是斷言道故。晉經云非有說有，言語道斷。然上之所住總有七種，體一名異。異從義別：一如實心者，即自性清淨心，是為總相。次正位等三，即心之體性。正位者，法所住故。真如語其自體是實是常。法性約為諸法之本，迷此真如有諸法故。成諸法已不失自性，故名法性，亦即因相。涅槃等三即是果相，住涅槃界即是真如，體圓寂故、出二礙故。故《智論》云「有菩薩發心即觀涅槃行道，恐此涅槃濫唯在果，故云住寂靜性。」謂約真如體無妄動即是涅槃，如此之性體為有無，故云無性。無性之性即是實性，非謂斷無。故舉多名方顯所住之深奧，依此示現方明所現之為善。二「入離」下總結三業中，初句結心，故無縛著；次句結身，即所住真如等；三結前語，即超諸世間等。末句總結三業皆寂用無礙，故名善巧。善現之名，從斯而立。第二「佛子」下辨五明處，三聚中決定善巧慧，故於文中解世間法。於中分三：初以理會事、二「菩薩如是」下事理無礙、三「永不」下順理起悲。今初，文有六句：一眾生緣生故說無性；二法依真起故會歸無為；三國是心之相分故；四時依法以假言故；五名無得物之功故，若名在法中，見義應知名故；六物無當名之實故，若法在名中，聞名則應識義，召火應當燒口故。二「菩薩如是」下明事理無礙。文有七句：初一總顯甚深、餘句別顯深相。然世法與佛法實無二體，假約事理以分其二，故以五句顯非一異。一世相即空故云寂靜、二佛法平等故無增益、三以理無不事，故佛法不異世法；事無不理，故世法不異佛法。四此全理之事與全事之理，而事理不雜。五各全收盡互無所遺，故云亦無差別。末句了前諸法同法界體，故得鎔融，普入三世橫豎該攝。若約漏無漏，說為世法、佛法。各具事理釋者，一生死即涅槃，故云世間寂靜；二無有一法非佛法故，更何所增？三二法染淨雖殊，同一真性，故不相異；四不壞相故，無有雜亂；五皆是即理之事，而各互收無遺，即無差也；六同一法界總顯所因。三「永不」下順理起悲，謂無緣之悲以導前亡機之智入假化物。初句為總，謂雖深入智慧，不忘本心，非如八地心欲放捨。下三句別：一不捨願炷、二增大悲油、三兼前智光，故堪為依處。第三「菩薩爾時」下作一切有情義利慧。於中二：先建攝生志、二先人後己。今初，文有五句：成熟是總，或因成果熟故、或始末勸獎故。餘句是別：一折伏、二攝化、三令悟本性成大菩提、四斷惑清淨得涅槃果。二「復作」下先人後己。文分為四：一假設自度、二「而諸眾生」下觀物輪迴具業惑苦。三「菩薩如是」下結所不應，有二過故，一違本誓心、二墮慳貪失，此為不可。四「我當」下決志先拔。第二「是菩薩」下顯行成益。於中三業不空，是為遍益。終至菩提，是究竟益（此下入二十經）。 > Sixth is the Practice of Good Manifestation, whose essence is prajñā. In the Yogācārabhūmi, all prajñā likewise comprises three kinds: first, the wisdom capable of following realization and penetrating the reality of the knowable; second, the wisdom of decisive skill regarding the five fields of knowledge as explained and the three aggregates; third, the wisdom capable of accomplishing the welfare of all sentient beings. The Mahāyānasaṃgraha takes preparatory, fundamental, and subsequently acquired \[wisdom\] as the three; both explain the meaning in terms of the six pāramitās. The Cheng weishi lun explains the meaning by the emptiness of both persons and dharmas, and the Benye \[jing\] by illuminating the three truths; both explain the meaning in terms of the ten pāramitās. The sūtra contains ten pāramitās, so it should rely on the Benye; now, to accord with the text, we temporarily rely on the Yogācārabhūmi, so that the non-obstruction of the provisional and the real are both called 'good manifestation.' Although that \[treatise\] relies on the six pāramitās, now the bodhisattva of round practice cultivates the ten pāramitās equally; based on the gradation of practices, the secondary and primary differ, yet do not blur into one another. In explaining the marks, the ancients also divided them into three according to the three wisdoms of the Benye: first clarifying the middle way; next, being mindful that beings have no self-nature, etc., as illuminating emptiness; and from 'universally entering' onward, clarifying its illumination of existence. This grasps the sequential three truths, but misses perfect interpenetration. Moreover, regarding the illumination of emptiness, in the sūtra the two—buddhadharmas and worldly dharmas—are neither different from each other nor mixed and confused; how could it be merely emptiness? Now, based on perfect interpenetration, we distinguish according to the secondary and primary in the Yogācārabhūmi, each possessing the three truths. Therefore, that treatise explains the first wisdom by saying, 'awakening to the equality of all dharmas, entering the great universal mark, thoroughly reaching the limits of all that can be known, leaving behind the two extremes of superimposition and deprecation, and according with and entering the middle way.' The text has two divisions: first clarifying the marks of practice, and later showing the accomplished benefits. The former also has two: first brief, then extensive. The former again has two: first a general statement, and then from 'able to know' onward, the explanation. Now, as for the first: the purity of the three karmas is the essence capable of manifesting. Manifesting in the three karmas is precisely the meaning of 'manifestation.' Abiding in non-attainment is manifestation, and manifestation is itself non-attainment; the non-obstruction of quiescence and function is precisely the middle way, and may be called 'good manifestation.' If one speaks of the middle as distinct from the subsequent existence and non-existence, that is the relative middle. In the second, the explanation: being able to know that the three karmas are completely non-existent is the meaning of abiding in non-attainment. Not falsely grasping existence and being free from the bondage of the two extremes is the meaning of purity. 'All that is manifested has no nature and no reliance' explains the meaning of manifesting non-attainment: because the objective realm has no fixed nature, and the mind has nothing to rely upon, both are ungraspable. All three karmas are manifested; hence the word 'all' is used. In the second part, from 'abiding in the real mind' onward, extensively analyzing the marks of practice, there are three: first, the wisdom of following realization according to reality; second, from 'Disciples of the Buddha, this bodhisattva acts in this way' onward, the wisdom of skill regarding the five fields of knowledge, etc.; third, from 'The bodhisattva at that time' onward, the wisdom capable of accomplishing the welfare of sentient beings. Now for the first: realizing the three karmas according to reality and manifesting the three karmas, in which there is first a specific explanation and then a general conclusion. In the former, the three karmas constitute three sections. Now for the first, mental karma: because it is the root of the \[other\] two, it is clarified first. The 'real mind' is that upon which function relies. 'Abiding' is the mind merging with the essence. 'Knowing the measureless minds,' etc., does not obstruct function. That is, regarding the manifested mental karma, multiple minds and multiple dharmas all have the truth \[of existence\]. Since the realm has no mark, what could the mind attain? This is the truth of non-existence. Existence and non-existence are non-dual, hence it is called 'profound,' which is the meaning of the middle way. It cannot be contemplated by the sequential three contemplations, hence it is called 'difficult to enter,' for only those of round capacity can enter it. Why? If one contemplates the three truths separately, they are permanent or annihilating, because they are relative. If one contemplates them in general, oneness destroys the three truths, while difference confuses the one reality; therefore, being one it is three, being three it is one, neither three nor one, doubly illuminating three and one; regarding the realm, the three truths are perfectly interpenetrated; regarding the mind, the three contemplations operate simultaneously; abiding and knowing are precisely contemplation. The ancient masters, taking from 'all that is...' down to 'difficult to enter' as clarifying the consciousness-only contemplation, were not without reason, yet the meaning of consciousness-only was not clearly displayed. Another explanation says: because the mind is not outside the realm, there is no attainment; because the realm is not outside the mind, there are no marks; because the mind is precisely the realm, it is profound; because the realm is precisely the mind, it is difficult to enter. This is also a valid principle. Second, from 'abiding in the correct position' onward explains the manifestation of bodily karma. The three, including the correct position, are the foundation of the manifestation. From 'expedient means' onward is raising function based on essence; because it is not born of affliction and karma, birth and cessation are precisely without birth and cessation. Here, 'correct position' is an alternative name for tathatā. It is not spoken of in terms of the path of seeing where wisdom accords with it; hence it is called 'abiding in non-abiding.' 'Abiding' means abiding in tathatā. Third, from 'abiding in nirvāṇa' onward explains the manifestation of verbal karma. The preceding three phrases show the foundation of the manifestation. The path of words is cut off; it is displayed yet without marks; being precisely words, words are forgotten, because it cuts off the path of words. The Jin translation of the sūtra says: 'Explaining existence where there is non-existence, the path of words is cut off.' However, there are seven kinds of what is abided in above; their essence is one, but their names differ. The difference arises from their aspects of meaning: first, the 'real mind' is the intrinsically pure mind, which is the general mark. Next, the three, including the correct position, are the essence and nature of the mind. 'Correct position' is that in which dharmas abide. 'Tathatā' refers to its own essence being real and eternal. 'Dharmatā' refers to it being the root of all dharmas, because when this tathatā is deluded there are all dharmas. When it forms all dharmas it does not lose its own nature; hence it is called dharmatā, and is also the causal mark. The three, including nirvāṇa, are the fruitional marks: abiding in the nirvāṇa-dhātu is precisely tathatā, because its essence is perfectly quiescent and transcends the two obstructions. Therefore, the Mahāprajñāpāramitopadeśa says: 'There are bodhisattvas who, upon generating the mind, immediately contemplate nirvāṇa and practice the path; fearing that this nirvāṇa might be mistakenly thought to exist only in the fruit, it says "abiding in quiescent nature."' That is, referring to the essence of tathatā having no false movement, it is precisely nirvāṇa; as to whether such a nature's essence is existent or non-existent, it says 'without nature.' The nature of having no nature is precisely the real nature, not an annihilating non-existence. Thus, only by citing multiple names can the profundity of what is abided in be revealed; only by manifesting on this basis can the goodness of what is manifested be clarified. Second, in summarizing the three karmas from 'entering detachment' onward: the first phrase concludes the mind, hence without bondage or attachment; the next phrase concludes the body, which is the abided-in tathatā, etc.; the third concludes the preceding speech, which is transcending all worldly domains, etc. The final phrase summarizes that all three karmas are unobstructed in quiescence and function, hence called 'skillful.' The name 'Good Manifestation' is established from this. In the second part, from 'Disciples of the Buddha' onward, analyzing the wisdom of decisive skill regarding the five fields of knowledge and the three aggregates, it explains worldly dharmas in the text. There are three divisions: first, integrating phenomena with noumenon; second, from 'The bodhisattva thus' onward, the non-obstruction between noumenon and phenomena; third, from 'Never' onward, generating compassion in accordance with noumenon. Now for the first, the text has six phrases: first, because sentient beings arise through conditions, they are said to have no nature; second, because dharmas arise based on reality, they are integrated back into the unconditioned; third, because lands are the objective parts of the mind; fourth, because time is conventionally designated based on dharmas; fifth, because names lack the efficacy to obtain things—for if names resided in dharmas, seeing the meaning one should know the name; sixth, because things have no reality matching names—for if dharmas resided in names, hearing the name one should understand the meaning, and calling out 'fire' should burn the mouth. Second, from 'The bodhisattva thus' onward clarifies the non-obstruction between noumenon and phenomena. The text has seven phrases: the first generally shows profundity, and the remaining phrases specifically show the profound marks. Yet worldly dharmas and buddhadharmas truly have no two essences; they are provisionally separated into two by way of phenomena and noumenon, hence five phrases are used to show they are neither one nor different. First, because the worldly marks are precisely empty, it says 'quiescent'; second, because buddhadharmas are equal, there is no superimposition; third, because there is no noumenon that is not phenomena, buddhadharmas are not different from worldly dharmas, and because there is no phenomena that is not noumenon, worldly dharmas are not different from buddhadharmas. Fourth, this phenomena which is completely noumenon and noumenon which is completely phenomena do not mix with each other. Fifth, each completely subsumes the other without leaving anything out, hence it says 'likewise without differentiation.' The final phrase realizes that the preceding dharmas share the same essence of the dharmadhātu, and thus achieve fusion, universally entering the three times, subsuming both horizontal and vertical. If explained in terms of the contaminated and uncontaminated being worldly dharmas and buddhadharmas, each possessing noumenon and phenomena: first, saṃsāra is precisely nirvāṇa, hence it says 'the world is quiescent'; second, since there is not a single dharma that is not a buddhadharma, what further could be added? Third, although the two dharmas of defilement and purity differ, they share one true nature, and therefore are not different; fourth, because marks are not destroyed, there is no confusion; fifth, both are phenomena that are precisely noumenon, and each mutually subsumes the other without remainder, which is non-differentiation; sixth, sharing the same dharmadhātu generally shows the underlying cause. Third, from 'Never' onward, generating compassion in accordance with noumenon: this means using objectless compassion to guide the former wisdom that forgets capacity, entering provisionality to transform beings. The first phrase is general: although entering deeply into wisdom, one does not forget the original resolve, unlike the mind of the eighth stage which desires to let go and abandon. The lower three phrases are specific: first, not abandoning the wick of vows; second, increasing the oil of great compassion; third, combining with the former light of wisdom, thus becoming fit to be a refuge. In the third part, from 'The bodhisattva at that time' onward, is the wisdom capable of accomplishing the welfare of all sentient beings. It has two parts: first, establishing the resolve to gather sentient beings; second, putting others first and oneself last. Now for the first, the text has five phrases: maturing is general, either because the cause ripens into fruit, or because one encourages and exhorted from beginning to end. The remaining phrases are specific: first, subjugating; second, gathering and transforming; third, causing them to awaken to the fundamental nature and accomplish great bodhi; fourth, cutting off delusions to achieve purity and attain the fruit of nirvāṇa. Second, from 'Again thinking' onward is putting others first and oneself last. The text is divided into four: first, positing self-deliverance; second, from 'Yet all sentient beings' onward, observing that beings transmigrate, possessing the suffering of karma and delusion; third, from 'The bodhisattva thus' onward, concluding what ought not to be done, because there are two faults: first, going against the mind of the original vow; second, falling into the fault of stinginess; these are impermissible; fourth, from 'I should' onward, resolving to deliver them first. Second, from 'This bodhisattva' onward shows the benefits of accomplishing the practice. In this, the three karmas not being in vain is the universal benefit. Ultimately arriving at bodhi is the ultimate benefit. (From here on, enters fascicle twenty of the sūtra). > — English (machine translation) (machine translation) - [Previous: 22.16](https://indike.org/pramana/in.bauddha.taisho.1735.22.16) - [Next: 22.18](https://indike.org/pramana/in.bauddha.taisho.1735.22.18) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1735.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.22.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.22.17](https://indike.org/pramana/in.bauddha.taisho.1735.22.17) · Pramāṇa