[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) › 24.12.1 # 大方廣佛華嚴經疏 24.12.1 大方廣佛華嚴經疏 24.12.1 - **Language:** Classical Chinese ### [24.12.1](https://indike.org/pramana/in.bauddha.taisho.1735.24.12.1) 第五聞藏。 釋相中二：初明所知之法、後「菩薩摩訶薩」下顯多聞之意。 今初，標稱聞藏。 釋云知者，聞為本故，實則多知耳。 文亦分二：先標章、後牒釋。 今初，句雖有十，義束為七。 初之四句但是緣生故，謂一緣生； 二有漏五蘊； 三無漏五蘊； 四有為； 五無為； 六有記； 七無記。 二「何等」下牒釋，即為七段。 初緣起中依生引二門，開為四重徵釋，謂十二支，初二能引、次五所引、次三能生、後二所生，故為四也。 然依《雜集》第四云「十二有支，皆具此有彼有等義。 」故彼論文釋支相云「相者，謂無作緣生故、無常緣生故、勢用緣生故。 此有彼有者，顯無作緣生義，唯有緣故果法得有，非緣有實作用能生果法。 此生故彼生者，顯無常緣生義，非無生法為因故，少有法生而得成立。 無明緣行等者，顯勢用緣生義，雖復諸法無作無常，然不隨一法為生故。 一切果生，以諸法功能差別故。 」然今經中欲顯緣起無性，舉前二門勢用一門。 六地廣辨，就二門中從增勝說，前後互舉。 前七許同因位，故名能引所引； 後五要因果相望，云能生所生。 由此能所引中，但云此有彼有。 後文則云此起彼起，起即生也。 故《集論》云「謂於因時有能引所引，於果時有能生所生。 」然文有染淨二觀，初於能引中明染觀，故云無明有故行有。 第二約所引，亦通能所相對以明淨觀，故云識無故名色無。 以識通能引有二種業，一持諸有情所有業縛，謂與行所引習氣俱生滅故。 二與名色作緣，謂由識入母胎，名色得增長。 今言識無者，即不為業熏、不持業縛，故不入胎增長名色，故云識無故名色無。 第三能生所生相對以明染觀，故云愛起故苦起。 苦即當果，愛即能生。 能生有三，舉初攝末； 下明淨觀，舉末攝初，蓋巧辨影略耳。 第四亦能所生相對以明淨觀，謂因亡果喪耳。 後之三門皆能所相望，何以無明與行唯約能引而相望耶？ 答：欲顯十二支皆有無作無常二門故，於初一位相次以明。 不爾，則謂要四位相望方得此有彼有故。 下之三門，欲顯四位不同故能所相望。 又為顯能引支中或二或三，故於前二別為一段。 蓋說者之妙也。 第二有漏五蘊。 蘊者，積聚義。 《雜集》第一云「藏果重擔義而標名世間者，世即隱覆義，隱覆勝義故。 又可破壞義，三世所遷故。 間者，墮虛偽中故，隱覆之法即墮虛偽故，世即是間。 」然色等蘊通於無漏出世之義，欲訶毀故，略舉一分。 云何知之？ 應知三種：一知其相，謂色以變礙為相、受以領納為義、想者取像、行謂遷流、識以了別。 二知其生滅，謂生無所從來、滅無所至。 三知其不生不滅，謂法本不生，今則無滅。 故力林菩薩云「分別此諸蘊，其性本空寂，空故不可滅，此是無生義。 」況知一切法趣蘊，蘊即法界無礙，方名真實多聞。 然諸蘊性，性皆遷流，隨勝立名。 行之一種，雖標總稱，即受別名。 又攝法多故。 第三無漏五蘊，亦名無取五蘊。 然無漏蘊亦有二類：一仍本名，亦名色等，不與漏相應，故名為無漏。 二從已轉立名，即五分法身，如今文是。 欲顯戒等德是可欣故，從極果標以出世。 理實亦有世間戒等，戒定慧三，上來頻釋。 解脫即是離繫，為名解脫知見。 由離繫縛，於境自在觀求覺了。 《智論》八十八云「戒眾者，攝一切戒，和合成眾。 」眾即蘊也。 餘皆準之。 然即轉前五蘊成此五分，謂轉色蘊成於戒身，表無表戒皆色蘊故。 轉受蘊而成定身，定名正受，入四靜慮出四受故。 轉想成慧，凡所有相皆是虛妄，見相非相見法身故，轉行為解脫，無貪等行名心解脫，永斷無知慧解脫故。 又轉識成解脫知見，若與邪受妄想相應，謂識依根了別諸境； 若與正受智慧相應，即是現量如實知故。 《仁王．觀空品》云「觀色識受想行，得戒忍、知見忍、定忍、慧忍、解脫忍。 > Fifth is the treasury of hearing. The explanation of its characteristics has two parts: first, explaining the dharmas that are known; and second, from "a bodhisattva-mahāsattva..." onward, revealing the purpose of extensive hearing. In the first part, it designates the name "treasury of hearing." Explaining it as "knowing" is because hearing is the foundation; in reality, it is just knowing much. The text also divides into two: first, setting forth the headings; and second, taking them up and explaining them. In the first part, although there are ten clauses, their meaning is subsumed into seven. The first four clauses are merely conditioned arising, meaning: 1. conditioned arising; 2. the five contaminated aggregates; 3. the five uncontaminated aggregates; 4. the conditioned; 5. the unconditioned; 6. the karmically determinate; and 7. the indeterminate. Second, from "What are..." onward, it takes them up and explains them, which constitutes seven sections. First, within conditioned arising, based on the two gates of producing and projecting, it expands into four tiers of inquiry and explanation: among the twelve links, the first two are the projecting causes, the next five are the projected results, the next three are the producing causes, and the last two are the produced results; hence there are four. However, relying on the fourth fascicle of the Samuccaya-vyākhyā, it states: "The twelve links of existence all possess the meanings of 'this existing, that exists,' and so forth." Therefore, that treatise explains the characteristics of the links: "Characteristics mean conditioned arising without agency, conditioned arising that is impermanent, and conditioned arising through potency. 'This existing, that exists' reveals the meaning of conditioned arising without agency; solely because the conditions exist can the resultant dharmas exist, not that the conditions have any real functional agency capable of producing the resultant dharmas. 'From the arising of this, that arises' reveals the meaning of impermanent conditioned arising; it is not with unproduced dharmas as causes that any dharma arises and is established. 'Ignorance conditions formations' and so forth reveals the meaning of conditioned arising through potency; although all dharmas are without agency and impermanent, yet it is not the case that following any single dharma something is produced. All results arise due to the distinctions in the functions of dharmas." Now, in this sūtra, wishing to reveal the absence of intrinsic nature in conditioned arising, it adduces the first two gates and the one gate of potency. In the Sixth Stage this is elaborated extensively, spoken in terms of predominance within the two gates, the earlier and later alternately adduced. The first seven are accepted as sharing the causal station, hence they are called projecting and projected; the last five require viewing cause and effect against one another, so they are called producing and produced. Because of this, within the projecting and projected, it merely says "this existing, that exists." The later text then says "this arising, that arises"; arising is being produced. Therefore, the Abhidharmasamuccaya states: "In the causal state there are the projecting and projected; in the resultant state there are the producing and produced." However, the text has two contemplations, defiled and purified: first, within the projecting, it clarifies the defiled contemplation, hence saying, "Because ignorance exists, formations exist." Second, in terms of the projected, it also connects the active and passive correlatives to clarify the purified contemplation, hence saying, "Because consciousness does not exist, name-and-form does not exist." For consciousness connects to the projecting and has two kinds of karma: first, maintaining all karma-bonds of sentient beings, meaning that it arises and ceases together with the habit-energy projected by formations; second, acting as a condition for name-and-form, meaning that due to consciousness entering the mother's womb, name-and-form develops and grows. Now saying that consciousness does not exist means that it is not perfumed by karma and does not maintain karma-bonds, and therefore does not enter the womb to cause name-and-form to grow; hence it says, "Because consciousness does not exist, name-and-form does not exist." Third, producing and produced are correlated to clarify the defiled contemplation, hence saying, "Because craving arises, suffering arises." Suffering is the future result, and craving is the producing cause. There are three producing causes, but adducing the first subsumes the subsequent ones; below, clarifying the purified contemplation, adducing the subsequent subsumes the first, which is simply a skillful formulation of mutual implication. Fourth, producing and produced are also correlated to clarify the purified contemplation, meaning that when the cause is destroyed, the result perishes. The latter three gates all view the active and passive against each other; why are ignorance and formations viewed against each other solely in terms of the projecting? The answer is: wishing to reveal that all twelve links possess the two gates of non-agency and impermanence, they are clarified sequentially in the first station. Were it not so, one would suppose that only by viewing the four stations against one another could one obtain "this existing, that exists." The three gates below, wishing to show that the four stations are different, view the active and passive against each other. Furthermore, to reveal that within the projecting links there are either two or three, the first two are treated as a separate section. This is the wondrous skill of the speaker! Second, the five contaminated aggregates. "Aggregate" (skandha) has the meaning of accumulation. The first fascicle of the Samuccaya-vyākhyā says: "It has the meaning of concealing results and of a heavy burden, and it is designated by the name 'world' (loka): 'lo' (world) has the meaning of concealment, concealing the supreme truth. It also has the meaning of being destructible, being shifted by the three periods of time. 'Ka' means falling into falsity; dharmas that conceal precisely fall into falsity, so 'world' is falling into falsity." However, the aggregates of form and the rest also pertain to the meaning of uncontaminated and supramundane; wishing to disparage them, it merely adduces one portion. How is this known? One should know three things: 1. Know their characteristics, meaning that form has alteration and obstruction as its characteristic; sensation has reception as its meaning; perception grasps images; formations mean flux; and consciousness has discernment \[as its characteristic\]. 2. Know their arising and ceasing, meaning that arising comes from nowhere, and ceasing goes nowhere. 3. Know their non-arising and non-ceasing, meaning that dharmas are fundamentally unarisen, and now they do not cease. Therefore, Bodhisattva Balavan said: "Discerning these aggregates, their nature is fundamentally empty and quiescent; being empty, they cannot be destroyed—this is the meaning of non-arising." How much more so knowing that all dharmas converge in the aggregates, and the aggregates are the unobstructed dharmadhātu—only then is it called genuine extensive hearing! However, as for the nature of the aggregates, their natures are all in flux, and their names are established according to what is predominant. Formations, as a single category, although designating a general name, receive a specific name. Furthermore, it is because they subsume many dharmas. Third, the five uncontaminated aggregates, also called the five unappropriated aggregates. However, uncontaminated aggregates are also of two kinds: 1. Still retaining their original names, they are also called form and the rest, but because they are not associated with contamination, they are called uncontaminated. 2. Established by name from what has been transformed, namely the five-part dharmakāya, as in the present text. Wishing to reveal that virtues such as morality are desirable, it designates them as supramundane from the standpoint of the ultimate fruit. In principle, there are also worldly morality and the rest; morality, concentration, and wisdom have been explained repeatedly above. Liberation means freedom from bondage; it is named knowledge and vision of liberation because, through freedom from bonds, one contemplates, seeks, and comprehends objects with mastery. Fascicle 88 of the Mahāprajñāpāramitopadeśa says: "The aggregate of morality gathers all precepts, harmonizing them into an aggregate." "Aggregate" (saṅgha) is precisely skandha. The others are to be understood accordingly. However, it is precisely transforming the previous five aggregates that forms these five parts: transforming the aggregate of form forms the body of morality, because both manifest and unmanifest morality belong to the aggregate of form; transforming the aggregate of sensation forms the body of concentration, for concentration is called correct reception (samāpatti), entering the four dhyānas and emerging from the four sensations; transforming perception forms wisdom, for "all that has marks is empty and false" and seeing marks as non-marks is seeing the dharmakāya; transforming formations forms liberation, for practices such as non-greed are called mental liberation, and permanently severing ignorance is wisdom-liberation. Furthermore, transforming consciousness forms the knowledge and vision of liberation: if associated with wrong reception and false perception, consciousness discerns various objects relying on the sense faculties; if associated with correct reception and wisdom, it is direct perception that knows as it truly is. The 'Contemplation of Emptiness' chapter of the Renwang jing says: "Contemplating form, consciousness, sensation, perception, and formations, one attains the forbearance of morality, the forbearance of knowledge and vision, the forbearance of concentration, the forbearance of wisdom, and the forbearance of liberation." > — English (machine translation) (machine translation) - [Previous: 24.11](https://indike.org/pramana/in.bauddha.taisho.1735.24.11) - [Next: 24.12.2](https://indike.org/pramana/in.bauddha.taisho.1735.24.12.2) - [Up: 24.12](https://indike.org/pramana/in.bauddha.taisho.1735.24.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.24.12.1) — English, machine translation ## Linked texts (2) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.7.498) — Classical Chinese - [大乘阿毘達磨雜集論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.abhidharmasamuccaya!bhasya*zh-xuanzang.4.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.24.12.1](https://indike.org/pramana/in.bauddha.taisho.1735.24.12.1) · Pramāṇa