[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) › 24.14 # 大方廣佛華嚴經疏 24.14 大方廣佛華嚴經疏 24.14 - **Language:** Classical Chinese ### [24.14](https://indike.org/pramana/in.bauddha.taisho.1735.24.14) 第七慧藏中分四：一徵名、二釋相、三結名、四歎益。就釋相中二：初明慧藏、後釋無盡。前中三：初明如實知境、次「云何」下釋如實知義、三「菩薩成就」下總結多門以彰善巧。今初，以四諦慧照十種法，攝十為五類，前五五蘊、次二有支、後三三乘故。收此五類不出二門：初二凡境、後三聖境。又若後三就果，則初二有作四諦、後一無作四諦，界內界外因果異故。此就所觀。若約菩薩能觀，皆無作也。又初二流轉、後三還滅。前有滅道，是流轉始，修之還滅；後有苦集，是還滅未盡之流轉。又前是所知之法、後是能知之人。人中有法，即是前法。歷於四諦，是聲聞法。所緣有支，是緣覺法。五蘊即是三乘共法，皆如實知是菩薩法。皆言如實知者，下經總釋，今當略辨：一如事實、二如理實。十中，前七當相是苦，無明與愛有漏性故、行苦隨故、行蘊攝故。緣成是集，無性是滅，顯滅為道，從詮顯故。此則總說及就理滅。若別說者，不了無常不淨等過而生愛著，名為色集。若滅癡愛，名為色滅。唯止與觀是色滅道，由止離愛、由觀離癡。若兼助道，即有戒學及道品等。受想行識例此可知。無明集者，由他言說不如理引，由自妄想不正思惟，滅此名滅。言愛集者，謂無明觸為緣所生受故，亦滅此名滅。癡愛之道，皆同蘊說。十二支中唯舉二者，發業、潤業唯此二故，能引、能生各舉初故。從癡有愛，病之源故。《涅槃》三十四云「從無明生愛」，當知是愛即是無明。「從愛生取」，當知是取即無明，愛等亦似斯義。又約三際，無明為本，愛取為際，此二中間有識等五及生老死。今悟無明，由迷過去有識等五，現在之愛即是無明，若不斷者輪轉不息。今思斷之，將來無復生死矣。後三約淨，聲聞是人、四諦為法，所行道品為集，所成果為涅槃。十二因緣，是緣覺法。無邊法界，是菩薩法。又知聲聞即是知苦，以聲聞苦是已知故，但舉其位。法即是彼所行之法，即是道諦。集即是彼惑，集未盡是為集諦。已有斷故，法後說之。涅槃即是滅諦，已證滅故，改名涅槃。緣覺、菩薩準斯可見。前釋通因，後釋就果。若定以前二為分段、後三為變易，則小乘三果已前應受變易，直往七地已下非此所知，故不可也。第二釋如實知義，非唯能知行相，亦顯所知之相也。先徵、後釋。徵意云：為隨相知？為無相知？若隨相知，寧異凡小？若無相知，無相無知，故言云何知。後釋意云：知相知性無有障礙是菩薩所知，無知之知是菩薩知。文分二別：先約自利明知苦集、後約利他彰知滅道，二文影略應各具四。又二段中含前五類，具顯三乘。今初段中，知從業報是五蘊相，業集報苦是二諦相，言諸行因緣之所造作。十二支相諸行因緣，即是集相之所造作，是苦諦相。上辨知相。「一切」已下顯知無相通於苦集。初有二句，共三乘相。「非我」已下釋成上文，揀二別相，由非我故空無有實，但假五陰是聲聞相。以非堅固空無有實，但緣成假是緣覺相。若無少法可得，空無有實，但虛假幻相是菩薩相。非安立諦，無可成故。二「欲令」已下次約利他彰知滅道。能知實性，是道諦相。法不可壞及所知性，即滅諦相。廣為宣說，唯菩薩相。文中二：初標說意；二「為說」下展轉徵釋。總有三重。初徵意云：說何等法令知實性？釋云：說不可壞。此略示其宗。次徵云：此不可壞，為性為相？此尋說處。釋云：相即性故，五類等法皆不可壞。依《般若》中，自色已上、種智已還，悉皆遍歷。後徵云：現見諸法，猶如聚沫、泡焰芭蕉、幻夢不實，那言不壞？下釋所由，略由三義：一色等性空，無可壞故；若壞方空，非本空故。二由空即真，同法性故；若壞方真，事在理外故。三由即空，不待壞故；壞則斷滅。文中十句五對：初無我無造，故不可壞；二離能所詮故；三能生不生，所生不起故；四因不取果，果不與因故；五體無動轉，用無作相故。第三總結多門以彰善巧者，更有多門，皆以無所得等為少方便，則色空見盡，壞與不壞兩亡，不隨境轉，名不由他悟。第二釋無盡義，有標、徵、釋、結。釋亦十事五對：一因緣、二教理、三福智、四持辨、五智通。福智中云一味者，百華異色共成一陰，萬法雖殊貫之一智，亦如上酥無不入也。三結、四歎，文可知。 > Seventh, the storehouse of wisdom (jñāna-kośa) is divided into four: first, querying the name; second, explaining the characteristics; third, concluding with the name; fourth, praising the benefits. Within explaining the characteristics, there are two: first, clarifying the storehouse of wisdom; next, explaining its inexhaustibility. Within the former, there are three: first, clarifying the objects known as they truly are; next, from "How" downwards, explaining the meaning of knowing as it truly is; third, from "The bodhisattva achieves" downwards, summarizing the multiple approaches to demonstrate skillful means. Now, regarding the first: using the wisdom of the four truths to illuminate the ten kinds of dharmas, the ten are subsumed into five categories: the first five are the five aggregates, the next two are the factors of existence (bhāvāṅga), and the last three are the three vehicles. Gathering these five categories does not go beyond two approaches: the first two are the domain of ordinary beings, and the last three are the domain of the noble ones. Furthermore, if the latter three are viewed in terms of fruition, then the first two are the fabricated four truths, and the latter one is the unfabricated four truths, because the causes and fruitions within and beyond the realms are distinct. This is in terms of what is contemplated. If considered in terms of the bodhisattva's capacity to contemplate, they are all unfabricated. Moreover, the first two are transmigration, and the latter three are cessation (reversal). The former contain cessation and the path, being the beginning of transmigration, which when cultivated results in cessation; the latter contain suffering and origination, which are transmigration where cessation is not yet complete. Furthermore, the former are the dharmas to be known, and the latter are the persons who are able to know. Within the persons there are dharmas, which are precisely the former dharmas. Traversing the four truths is the dharma of the śrāvaka. The factors of existence taken as objects are the dharma of the pratyekabuddha. The five aggregates are the shared dharma of the three vehicles; knowing them all as they truly are is the dharma of the bodhisattva. As for all of them being called "knowing as it truly is", the sūtra below provides a general explanation; here it shall be briefly distinguished: first, as they are in phenomena; second, as they are in noumenon. Among the ten, the first seven, in terms of their own marks, are suffering, because ignorance and craving are of an outflow-nature, because the suffering of conditioning follows them, and because they are subsumed under the aggregate of conditioning factors (saṃskāra-skandha). Being established through conditions is origination; having no intrinsic nature is cessation; revealing cessation is the path, because it is revealed through verbal expression. This is the general explanation and cessation in terms of noumenon. If explained distinctly: failing to comprehend faults such as impermanence and impurity and giving rise to craving and attachment is called the origination of form. If delusion and craving are eliminated, it is called the cessation of form. Only calming (śamatha) and insight (vipaśyanā) are the path to the cessation of form, for through calming one departs from craving, and through insight one departs from delusion. If accompanying auxiliary paths are included, there are the training in morality, the factors of enlightenment, and so forth. Sensation, perception, conditioning factors, and consciousness are to be understood by analogy with this. As for the origination of ignorance: being improperly led by others' speech, and through one's own false discrimination and incorrect reflection—eliminating these is called cessation. As for the origination of craving: it refers to feelings born with contact conditioned by ignorance as their condition; eliminating this is also called cessation. The path regarding delusion and craving is explained in the same way as that of the aggregates. Why only two of the twelve links are raised is because generating karma and moistening karma involve only these two, and because each represents the beginning of projecting \[causes\] and bringing about \[fruitions\] respectively. Craving arises from delusion; it is the source of afflictions. Chapter 34 of the \*Nirvāṇa \[Sūtra\]\* states: "From ignorance, craving arises; you should know that this craving is precisely ignorance. From craving, grasping arises; you should know that this grasping is precisely ignorance." Craving and so forth also possess this meaning. Furthermore, in terms of the three periods of time, ignorance is the root, and craving and grasping are the boundaries; between these two are the five beginning with consciousness, as well as birth, old age, and death. Now, awakening to ignorance: due to delusion regarding the past, there are the five beginning with consciousness; present craving is precisely ignorance; if not severed, transmigration will not cease. Now contemplating its severance, in the future there will no longer be saṃsāra. The latter three are in terms of purity: the śrāvaka is the person, the four truths are the dharma, the cultivated factors of enlightenment are origination, and the attained fruit is nirvāṇa. The twelve links of dependent origination are the dharma of the pratyekabuddha. The boundless dharmadhātu is the dharma of the bodhisattva. Furthermore, knowing the śrāvaka is precisely knowing suffering: since the suffering of the śrāvaka is already known, merely their station is raised. The dharma is the dharma they practice, which is precisely the truth of the path. Origination is their defilements; the unexhausted origination is the truth of origination. Since they already possess severance, it is stated after the dharma. Nirvāṇa is precisely the truth of cessation; since they have already realized cessation, its name is changed to nirvāṇa. The pratyekabuddha and bodhisattva can be understood by analogy with this. The previous explanation pertained to cause, and the latter explanation treats fruition. If one were definitively to take the first two as delimited \[samsāra\] and the latter three as transformation \[samsāra\], then those below the third fruit of the Hīnayāna would be subject to transformation, and those on a direct path below the seventh stage would not be what is known here; thus this cannot be. Second, explaining the meaning of knowing as it truly is: this not only clarifies the mental activity of the knowing subject, but also reveals the characteristics of the known object. First comes the query, and next the explanation. The meaning of the query is: Does one know in accordance with marks? Or does one know without marks? If one knows in accordance with marks, how does that differ from ordinary beings and the Hīnayāna? If one knows without marks, where there are no marks there is no knowing; therefore it asks, "How does one know?" The meaning of the subsequent explanation is: knowing marks and knowing nature without obstruction is what the bodhisattva knows; knowing without knowing is the bodhisattva's knowing. The text is divided into two parts: first, explaining the knowledge of suffering and origination in terms of self-benefit; next, demonstrating the knowledge of cessation and the path in terms of benefiting others. The two passages reflect and imply each other, and each should contain all four. Furthermore, both sections contain the five previous categories and fully reveal the three vehicles. Now, in the first section: knowing what arises from karma and retribution constitutes the marks of the five aggregates; karma is origination and retribution is suffering, which are the marks of the two truths. Saying that all conditioning factors are created by causes and conditions refers to the marks of the twelve links: all conditioning factors, causes, and conditions are precisely the marks of origination, and what is created constitutes the marks of the truth of suffering. The above distinguishes knowing marks. From "All" downwards reveals that knowing marklessness applies to both suffering and origination. The beginning has two sentences, which are marks shared by the three vehicles. From "not self" downwards explains the text above, distinguishing two specific marks: being empty and without reality because of not being a self, being merely provisional five aggregates, is the mark of the śrāvaka. Being empty and without reality because of not being solid, being merely a provisional construct formed by conditions, is the mark of the pratyekabuddha. If there is not the slightest dharma to be grasped, empty and without reality, merely unreal illusory marks, this is the mark of the bodhisattva. Because it is the truth of non-establishment, there is nothing that can be established. Second, from "Desiring to cause" downwards next demonstrates the knowledge of cessation and the path in terms of benefiting others. Being able to know the real nature is the mark of the truth of the path. Dharmas being indestructible and the nature of what is known are precisely the marks of the truth of cessation. Expounding them extensively is exclusively the mark of the bodhisattva. Within the text there are two: first, indicating the intention of the teaching; second, from "Expounds for their sake" downwards, querying and explaining successively. There are three tiers in total. The first query means: What dharma is taught to cause them to know the real nature? The explanation says: Teaching the indestructible. This briefly shows the fundamental doctrine. The next query asks: Is this indestructible nature or mark? This inquires into what is taught. The explanation says: Because marks are precisely the nature, the five categories of dharmas are all indestructible. According to the \*Prajñāpāramitā\*, from form upwards to the knowledge of all aspects downwards, all are completely traversed. The final query asks: What is presently seen of dharmas is like a mass of foam, bubbles, a mirage, a plantain tree, illusions, and dreams, devoid of reality; how can one say they are indestructible? Below, the reasons are explained, briefly through three meanings: first, form and so forth are empty by nature, having nothing that can be destroyed; if they were empty only upon destruction, they would not be fundamentally empty. Second, because emptiness is precisely the real, identical with dharmatā; if they were real only upon destruction, phenomena would lie outside noumenon. Third, because they are directly empty, they do not depend on destruction; destruction would imply annihilation. In the text there are ten phrases in five pairs: first, devoid of self and devoid of an agent, hence indestructible; second, free from the expresser and the expressed; third, the producer does not produce, and what is produced does not arise; fourth, the cause does not grasp the fruit, and the fruit is not given by the cause; fifth, the essence has no movement or transformation, and the function has no mark of action. Third, summarizing the multiple approaches to demonstrate skillful means: there are still more approaches, all taking non-attainment and so forth as slight skillful means; then views of form and emptiness are exhausted, both destruction and non-destruction perish, and not turning in accordance with objects is called not awakening through others. Second, explaining the meaning of inexhaustibility has an indication, a query, an explanation, and a conclusion. The explanation also has ten matters in five pairs: first, causes and conditions; second, teaching and principle; third, merit and wisdom; fourth, retention and eloquence; fifth, wisdom and superknowledges. Among merit and wisdom, mentioning "one single taste" means that although a hundred flowers have different colors, they together form a single shade; though the ten thousand dharmas are diverse, one wisdom threads through them, just as the finest clarified butter permeates everything. The third, the conclusion, and the fourth, the praise, can be understood from the text. > — English (machine translation) (machine translation) - [Previous: 24.13](https://indike.org/pramana/in.bauddha.taisho.1735.24.13) - [Next: 24.15](https://indike.org/pramana/in.bauddha.taisho.1735.24.15) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.1735.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.24.14) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.24.14](https://indike.org/pramana/in.bauddha.taisho.1735.24.14) · Pramāṇa