[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) › 25.12 # 大方廣佛華嚴經疏 25.12 大方廣佛華嚴經疏 25.12 - **Language:** Classical Chinese ### [25.12](https://indike.org/pramana/in.bauddha.taisho.1735.25.12) 第二「智慧」已下明趣無相法，即觀察如來於有無無二相真如最清淨能入功德。無性云「為明斷德，故次說之。不住生死，涅槃相故，即無住涅槃。然無相法即是清淨真如，趣謂趣入，謂此真如諸法無性以為相故，非是有相。體即圓成，自相有故，非是無相。此二不相離，名無二相。諸法中勝，故名最勝。遠離客塵，故名清淨。既自能入亦令他入，為最清淨。自入則不住生死，他入則不住涅槃。」文中先明自入、後明他入。今初，先明不住生死，智稱如境，皆不可盡。無比三昧令智出生，又令真如出二障故。二「其身」下明不住涅槃，同體大悲遍住物身，心真如性物物遍故。二「令無量」下辨令他入，一則大悲冥熏、二則大智為說，令於身中見如來性，成一切智故。種性不斷是入義也，此用常寂名為涅槃。 > Second, from "wisdom" onwards explains approaching the signless Dharma, which is contemplating the Tathāgata's virtue of being most purely able to enter the tathatā that lacks the two signs of existence and non-existence. Asvabhāva says: "It is explained next in order to clarify the virtue of eradication. Because \[the Buddha\] does not abide in the marks of saṃsāra or nirvāṇa, this is non-abiding nirvāṇa. The signless Dharma is none other than pure tathatā. 'Approaching' means entering into: because this tathatā takes the non-nature of all phenomena as its sign, it is not having signs; its essence is none other than the consummate nature, and because its own characteristic exists, it is not non-existent. These two are not separated from one another; hence it is called 'lacking the two signs'. It is supreme among all phenomena, hence called 'most supreme'. Far removed from adventitious defilements, it is called 'pure'. Since one is able to enter it oneself and also cause others to enter it, it is 'most pure'. Entering oneself, one does not abide in saṃsāra; causing others to enter, one does not abide in nirvāṇa." In the text, it first explains entering oneself, and afterwards explains causing others to enter. Here in the first, it first explains not abiding in saṃsāra: wisdom accords with the realm of tathatā, and neither can be exhausted. Incomparable samādhi causes wisdom to arise, and also causes tathatā to emerge from the two obstacles. Second, from "his body" onwards explains not abiding in nirvāṇa: great compassion of identical essence universally abides in the bodies of beings, because the nature of the mind's tathatā pervades each and every being. Second, from "causing immeasurable" onwards differentiates causing others to enter: first, great compassion subtly perfuses them; second, great wisdom teaches them, causing them to see the Tathāgata-nature within their own bodies and accomplish all-knowledge. Not severing the spiritual gotra is the meaning of 'entering'; this function being eternally tranquil is called nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 25.11](https://indike.org/pramana/in.bauddha.taisho.1735.25.11) - [Next: 25.13](https://indike.org/pramana/in.bauddha.taisho.1735.25.13) - [Up: 25](https://indike.org/pramana/in.bauddha.taisho.1735.25) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.25.12) — English, machine translation ## Linked texts (1) - [ཐེག་པ་ཆེན་པོ་བསྡུས་པའི་བཤད་སྦྱར](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!upanibandhana*bo.90) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.25.12](https://indike.org/pramana/in.bauddha.taisho.1735.25.12) · Pramāṇa