[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) › 29.36 # 大方廣佛華嚴經疏 29.36 大方廣佛華嚴經疏 29.36 - **Language:** Classical Chinese ### [29.36](https://indike.org/pramana/in.bauddha.taisho.1735.29.36) 第三會違自在德，中二：初結前生後，此結有二：一近結上果德，果德無邊上言不盡，故云一切功德清淨；二通結因果，以隨相益竟，欲明得隨相益即有離相，故總結云得一切功德乃至圓滿莊嚴，由此故有不違等也。二「如是迴向時」下正顯會違之益。有十五對，大分為四：初十一對法法相望無違、次二對世世無違、次一對世法無違、後一因果無違即是總結。前中分三：初六對事事無違、次「法性」下二對事理無違、三「剎平等」下三對理理無違。今初，一依正；二業果；三王所；四心境；五業報，二是引業、此是滿業；六正助無違。行前之思方便造業，但名為業；思之所起身口意行，名為業道，以是思之所遊履故。晉經名業迹，迹即道也。此之事事所以無違者，隨性融故、緣起相由故、同一緣起義故，亦由後二段令此無違。次二對理事無違者，初對約所相之法論性相無違，後對約能相四相辨性相無違，略舉一生耳。性不違相者，理能成事故。相不違性者，事能顯理故、不動真際建立諸法故、不壞假名說實相故。三理理無違三對：一依正、二人法、三能所。證離欲際即所證理，眾生安住即能證智，智冥於理故二無違。然上三段無違，初後二段唯約異類相望，由後段中以事取理有多平等故；中間事理無違則有二義：一自類相望，如剎望剎平等；二異類相望，如剎望眾生平等，平等即無性之理也。開此則有四句，若細論則有五重四句：第一四句者，一剎、二眾生、三剎無性理、四眾生無性理，此四為本。第二四者，一剎即剎無性，以事不存故；二不即；以不壞事故。三剎無性即剎，以不守自性故。四不即剎，以性不變故。第三四者，眾生與無性亦同剎，說上二四句。各初及第三，是第二段性相無違中自類相望；各二及四，雖非無礙亦不相違，義如上說。第四四者，一剎無性即眾生無性，以無二故；二不即，以無可即故；三剎即眾生，以無性是眾生，剎既無性，即眾生故；四剎不即眾生，以不礙兩存故。此中初二句是第三段理理無違，以無可即亦無可違故；第三句是第一段事事無違；第四句雖非無礙亦不相違。第五四句者，一剎即眾生無性、二不即、三眾生即剎無性、四不即。此中初及第三句是第二段理事無違中異類事理相望；二四兩句雖不壞性相亦不相違。然為門不同有多差別，理實諸句無不融通。二約世世、三約世法、四約因果，文並可知。 > Third, the virtue of the ease of harmonising contradictions has two parts within it: first, concluding what came before and introducing what follows; this conclusion has two parts: first, it closely concludes the previous fruit-virtue—because the fruit-virtue is boundless and was said above to be inexhaustible, it says, "all meritorious qualities are purified"; second, it generally concludes cause and fruit, because, the benefits following marks having ended, wanting to clarify that having obtained the benefits following marks entails transcending marks, it thus generally concludes, "obtaining all meritorious qualities, up to and including fulfilling adornments," and from this there is non-contradiction, and so forth. Second, from "when making such a pariṇāmanā" onward, it directly reveals the benefit of harmonising contradictions. There are fifteen pairs, broadly divided into four: the first eleven pairs are the non-contradiction of phenomena facing phenomena; the next two pairs are non-contradiction across worlds; the next pair is non-contradiction between worlds and phenomena; the final pair is the non-contradiction of cause and effect, which is the general conclusion. The first of these is divided into three: the first six pairs are the non-contradiction between phenomena and phenomena; next, from "dharmatā" onward, two pairs are the non-contradiction between phenomena and noumenon; third, from "equality of kṣetras" onward, three pairs are the non-contradiction between noumenon and noumenon. Now for the first: 1. the environment and the sentient being; 2. karma and retribution; 3. primary consciousness and mental concomitants; 4. mind and object; 5. karma and karmic fruition—the second being projecting karma and this being fulfilling karma; 6. primary and auxiliary being non-contradictory. The volition prior to action being the expedient that produces karma is merely called "karma"; the bodily, verbal, and mental actions generated by volition are called the "path of karma" (karmapatha), because it is what is traversed by volition. The Jin translation of the sūtra calls it "karmic traces" (yeji); "traces" means "path." That these phenomena and phenomena are non-contradictory is because they interpenetrate following nature, because dependent arising is mutually conditioning, and because they share the identical sense of dependent arising; it is also because the latter two sections cause this non-contradiction. As for the next two pairs of non-contradiction between noumenon and phenomena, the first pair treats the non-contradiction of nature and mark regarding the marked dharmas, and the latter pair explains the non-contradiction of nature and mark regarding the four marking characteristics, briefly mentioning only arising. Nature does not contradict marks because noumenon can accomplish phenomena. Marks do not contradict nature because phenomena can reveal noumenon, because all dharmas are established without moving from the true limit, and because the real mark is spoken without destroying nominal designations. Third, the three pairs of non-contradiction between noumenon and noumenon: 1. environment and sentient being; 2. person and dharma; 3. subject and object. Realising the limit of detachment from desire is the realised noumenon; sentient beings dwelling peacefully is the realising wisdom; because wisdom is merged in noumenon, the two do not contradict each other. However, regarding the non-contradiction of the above three sections: the first and third sections are considered only between disparate kinds, because in the latter section, taking noumenon by means of phenomena possesses multiple equalities; the middle non-contradiction between noumenon and phenomena has two meanings: first, looking within the same kind, as when considering a kṣetra to a kṣetra as equal; second, looking between disparate kinds, as when considering a kṣetra to sentient beings as equal—equality being the noumenon of having no intrinsic nature. Unfolding this gives four propositions; if examined in detail, there are fivefold sets of four propositions: The first four propositions: 1. kṣetra, 2. sentient beings, 3. the natureless noumenon of the kṣetra, 4. the natureless noumenon of sentient beings; these four are the basis. The second four propositions: 1. the kṣetra is identical to the kṣetra's naturelessness, because phenomena do not persist; 2. it is not identical, because phenomena are not destroyed; 3. the kṣetra's naturelessness is identical to the kṣetra, because it does not maintain its own nature; 4. it is not identical to the kṣetra, because the nature does not change. The third four propositions: sentient beings and naturelessness are also the same as kṣetra, stating the above two sets of four propositions. The first and third of each are looking within the same kind in the second section's non-contradiction between nature and marks; the second and fourth of each, though not unimpeded, are also not contradictory, the meaning being as explained above. The fourth four propositions: 1. the naturelessness of the kṣetra is identical to the naturelessness of sentient beings, because they are non-dual; 2. it is not identical, because there is nothing to be identical with; 3. the kṣetra is identical to sentient beings, because naturelessness is sentient beings, and since the kṣetra is natureless, it is identical to sentient beings; 4. the kṣetra is not identical to sentient beings, because they do not obstruct co-existence. Here, the first two propositions are the third section's non-contradiction between noumenon and noumenon, because there is nothing to be identical with and nothing to be contradictory with; the third proposition is the first section's non-contradiction among phenomena; the fourth proposition, though not unobstructed, is also not contradictory. The fifth set of four propositions: 1. the kṣetra is identical to the naturelessness of sentient beings; 2. it is not identical; 3. sentient beings are identical to the naturelessness of the kṣetra; 4. they are not identical. Here, the first and third propositions are looking between disparate phenomena and noumenon in the second section's non-contradiction between noumenon and phenomena; the second and fourth propositions, though not destroying nature and marks, are also not contradictory. However, since the perspectives are different, there are many distinctions; in actual truth, none of the propositions fail to interpenetrate. Second, on world and world, third, on world and dharma, and fourth, on cause and effect, the texts can all be understood. > — English (machine translation) (machine translation) - [Previous: 29.35](https://indike.org/pramana/in.bauddha.taisho.1735.29.35) - [Next: 29.37](https://indike.org/pramana/in.bauddha.taisho.1735.29.37) - [Up: 29](https://indike.org/pramana/in.bauddha.taisho.1735.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.29.36) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.29.36](https://indike.org/pramana/in.bauddha.taisho.1735.29.36) · Pramāṇa