[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) › 31.27 # 大方廣佛華嚴經疏 31.27 大方廣佛華嚴經疏 31.27 - **Language:** Classical Chinese ### [31.27](https://indike.org/pramana/in.bauddha.taisho.1735.31.27) 第五「普告」下本分。略示綱要為廣本故，亦與下請為其本故。不請而說者，不自說本，眾則不知為說不說，又復不知欲說何法故。文分為三：初明六決定以為地體。次「佛子何等」下標列十名以顯地相。三「佛子我不見」下舉十方同說彰地要勝。今初地體，已如前辯。文中，初句標、「告諸佛子」下正顯。於中，初句總明、後「無雜」下別顯。總中，言菩薩願善決定者，標人列法，故云菩薩於大菩提立誓趣求故名為願，即下初地中發菩提心也。此願所以名善決定者，以真實智攝故。謂攝導此願，皆令順理決擇揩定故。真智即善，善即決定，持業受名。故論云「善決定者，即是善決定。」此揀依他受名也。此已入初地，是證決定，非是地前信地所攝之願受決定名。若通論決定，有其六義：一約行體決定堅固、二望所證決定須證、三定能斷惑、四決信不疑、五決聖度生。六決成佛果。後別中，此善決定有六種，即經六句。《瑜伽》、《地持》皆說此六，名次小異，大旨不殊。此六行相，前五自分、後一勝進。五中，前四自利、後一利他。四中，前三明行體德、後一顯行功能。三中，前二行體周圓、後一行德具備。二中，初一明行自體、後一顯行離過。是故自體離過攝德為因，二利行圓成就佛果，是此行相也。一無雜者，即觀相善決定，真如觀一味相故。謂正體緣如，境智一味為觀之相，則無帶相之雜。二不可見者，是真實善決定，非一切世間境界，出世間故。謂此真智超出世間可壞之法，故名真實。真實故，非世智所見。三廣大如法界者，勝善決定。論總釋云「大法界故，一切諸佛根本故。」此中上句出所如法界，亦釋大義。下句顯能如地智，亦釋廣義。法界所以名界者，一是因義，迷悟根故；二是性義，法本性故。今能如地智為佛根本，故得如之，況體合如無所如矣。下開義釋。經標廣大，釋以勝善。此云何同？論總釋云「大勝高廣，一體異名，法相義故。言一體者，唯一味故。異名者，隨法相義故。體無不在曰大，而相非情取曰勝，理超數表為高，用無不該為廣。」上釋廣大二字。次釋法界名，云一切法法爾故。一切法者，釋法字。法爾者，即是界義，性自爾故。下法爾字，皆倣此知。此上釋所如法界。下辯能如地智亦受四名：一雙釋大勝義云：復法界大真如觀，勝諸凡夫二乘智等。淨法法爾故此云淨者，異前所如體，該染淨故。此即根本智地。當體穪如周遍名大，形對凡小超劣名勝。二釋廣義云：復法界大方便集地，謂說大乘法法爾故者，以證真了俗、廣集大行。既通二智，故曰大乘。三釋高義云：大白法界善，法法爾故。謂無漏善法出世表故，即二智所成之善故。隨義立四，不出境智一如。四究竟如虛空盡未來際，是因善決定。此有二種：一成無常愛果因，是因如虛空，依是生諸色，色不盡故。二常果因，得涅槃道故，故經云「盡未來際」。有釋云：一為生因，生菩提有為果故；二為了因，了涅槃無為果故。此順法相，不順經宗，以經宗常與無常非一異故。今更直釋論文，明此地智有其二能：一寂而常用故為無常因，用雖虧盈而智無起滅，如所依空非無常故，經明此智究竟如空。二用而常寂故為常果因，雖涅槃永寂而智體不無，不爾將何窮未來際？若會三身者，用為化身、寂為法身、智為報身，非無常矣。設智為了因，亦雙了菩提涅槃故。論云涅槃道，道亦菩提故。若相融攝，固不在言。言無常愛者，用適機故。五遍一切佛剎救護一切眾生者，大善決定，隨順作利益他行故，即普覆名大。論又云「次前善決定，此願世間涅槃中非一向住故」者，謂由前因善，則大智不住生死；由此大善，則大悲不住涅槃。前雖有應用，亦智所成故。有云：取前常果因故不住生死，取前無常果因及此大善為不住涅槃。亦不違理，然約雙遮則俱不住，若約雙照即二俱住，謂大悲故常處生死等，是故論云非一向住。六「為一切」下是不怯弱善，上入智地不怯弱故。論經闕於一切諸佛所護一句，但云入智地不怯弱。若準此經，由護故入智無怯。言佛護者，智造佛境，佛智照故，故佛所護與入智地反覆相成。論下六相圓融，類前可見。 > Fifth, from "widely proclaimed" onwards is the fundamental section. It briefly shows the essentials to serve as the basis for the extensive \[exposition\], and also serves as the basis for the entreaty below. As for speaking without being requested: if he did not speak the basis himself, the assembly would not know whether he was going to speak or not, and would further not know what Dharma he wished to speak. The text is divided into three parts: First, it clarifies the six determinations as the essence of the stages. Next, from "Sons of the Buddha, what are..." onwards, it marks out and enumerates the ten names to display the marks of the stages. Third, from "Sons of the Buddha, I do not see..." onwards, it cites the identical teaching of the ten directions to reveal the paramount importance of the stages. Now, regarding the first, the essence of the stages, it has already been discerned as before. In the text, the first phrase marks it out; from "proclaimed to the sons of the Buddha" onwards, it directly reveals it. Within this, the first phrase explains it generally, and thereafter from "unmixed" onwards, it clarifies it specifically. In the general explanation, stating that the bodhisattvas' vows are "well-determined" marks the persons and enumerates the Dharma; hence it says that a bodhisattva makes a vow and aspires towards great bodhi, which is therefore termed a "vow"—this is the generating of the bodhicitta in the first stage below. The reason this vow is called "well-determined" is that it is embraced by genuine wisdom. That is, it gathers and guides this vow, making it always accord with noumenon in discrimination and definitive determination. Genuine wisdom is "good," and good is "determined," taking its name from a karmadhāraya compound. Thus the Treatise says: "'Well-determined' is precisely 'well-determined.'" This excludes taking its name on the basis of something else. Having already entered the first stage, this is the determination of realization, not the name "determination" applied to vows subsumed under the stage of faith prior to the stages. If we discuss determination broadly, it has six meanings: 1. In terms of the substance of practice, it is determined to be firm; 2. In contemplation of what is realized, it is determined that it must be realized; 3. It is determined to be able to sever delusions; 4. It is determined in faith without doubt; 5. It is determined to be noble and save sentient beings; 6. It is determined to achieve the fruit of Buddhahood. In the subsequent specific explanation, these well-determinations are of six kinds, which are the six phrases of the sūtra. Both the Yogācārabhūmi and the Bodhisattvabhūmi speak of these six; their names and order differ slightly, but their main purport is not different. As for the aspects of these six practices: the first five pertain to their own stage, and the last one pertains to superior progress. Among the five, the first four are for self-benefit, and the last one is for benefiting others. Among the four, the first three clarify the virtues of the substance of practice, and the last one reveals the function of practice. Among the three, the first two show the substance of practice to be comprehensive and complete, and the last one shows that the virtues of practice are fully provided. Among the two, the first clarifies the self-substance of practice, and the second reveals the practice as free from faults. Therefore, the self-substance being free from faults and embracing virtue serves as the cause, and the practices of the two benefits being completed achieves the fruit of Buddhahood—such is this course of practice. First, "unmixed" is the well-determination of the mark of contemplation, because contemplation of tathatā has the mark of a single taste. That is, the fundamental wisdom taking tathatā as its object, where object and wisdom share a single taste as the mark of contemplation, is free from the mixture of adhering to marks. Second, "invisible" is the genuine well-determination; it is not a realm of any worldly sphere because it is supramundane. That is, this genuine wisdom transcends the perishable phenomena of the world, hence it is termed "genuine." Being genuine, it cannot be seen by worldly wisdom. Third, "vast as the dharmadhātu" is the superior well-determination. The Treatise generally explains: "Because of the great dharmadhātu, and because it is the foundation of all Buddhas." Here, the upper phrase indicates the dharmadhātu that is conformed to, and also explains the meaning of "great." The lower phrase reveals the wisdom of the stage that conforms \[to it\], and also explains the meaning of "vast." The reason why the dharmadhātu is called a dhātu (realm) is: first, it has the meaning of "cause," being the root of delusion and awakening; second, it has the meaning of "nature," being the fundamental nature of phenomena. Now, the wisdom of the stage that can conform serves as the root of Buddhas, and thus can conform to it, not to mention that its essence merges with suchness so that there is nothing to be conformed to. Below, the meanings are unfolded and explained. The sūtra indicates "vast," yet the explanation renders it as "superior good." How are these identical? The Treatise generally explains: "Great, superior, lofty, and vast are different names for one single essence, following the meaning of the marks of Dharma. 'One single essence' means having only a single taste. 'Different names' means following the meaning of the marks of Dharma. The essence being nowhere absent is called 'great'; its mark not being grasped by sentiment is called 'superior'; its noumenon surpassing numerical measures is called 'lofty'; its function leaving nothing unpervaded is called 'vast.'" The above explains the two words "vast." Next, it explains the name "dharmadhātu," saying: "Because all dharmas are naturally so." "All dharmas" explains the word "dharma." "Naturally so" is the meaning of "dhātu," because its nature is spontaneously so. The term "naturally so" below should all be understood by following this. The above explains the dharmadhātu that is conformed to. Below, it clarifies that the wisdom of the stage that can conform also receives four names: 1. Explaining both the meanings of "great" and "superior," it says: "Furthermore, the great contemplation of tathatā of the dharmadhātu surpasses the wisdom of all ordinary beings and the two vehicles, etc. Because pure dharmas are naturally so." Here, "pure" differs from the previous essence that is conformed to, because that pervaded both defilement and purity. This is the stage of fundamental wisdom. Commensurate with tathatā in its own essence, being omnipresent, it is called "great"; contrasted with ordinary beings and the Hinayāna, surpassing the inferior, it is called "superior." 2. Explaining the meaning of "vast," it says: "Furthermore, the stage of gathering great skillful means of the dharmadhātu, meaning that the teaching of the Mahāyāna Dharma is naturally so": this is because by realizing the real and understanding the conventional, it extensively gathers great practices. Since it penetrates both wisdoms, it is called "Mahāyāna." 3. Explaining the meaning of "lofty," it says: "Because the great pure dharmadhātu's good dharmas are naturally so." This means that undefiled good dharmas transcend the world; that is, the good accomplished by the two wisdoms. Four are established according to their meanings, yet they do not go beyond the oneness of object and wisdom. Fourth, "ultimately like space, exhausting the bounds of the future" is the causal well-determination. This has two kinds: 1. The cause of accomplishing the impermanent desirable fruit; this cause is like space, in reliance upon which all forms arise, because forms are never exhausted. 2. The cause of the permanent fruit, because one attains the path to nirvāṇa; hence the sūtra says "exhausting the bounds of the future." Some explain: 1. It is the generative cause, because it produces the conditioned fruit of bodhi; 2. It is the revealing cause, because it reveals the unconditioned fruit of nirvāṇa. This accords with the characteristics of the teachings (Faxiang), but does not accord with the sūtra's principle, because according to the sūtra's principle, the permanent and impermanent are neither one nor different. Now, directly explaining the Treatise text further, it clarifies that the wisdom of this stage has two capacities: 1. Being quiescent yet constantly functioning, it is the cause of the impermanent; although the function waxes and wanes, wisdom has no arising or ceasing—just as the space on which it relies is not impermanent, the sūtra clarifies that this wisdom is ultimately like space. 2. Functioning yet constantly quiescent, it is the cause of the permanent fruit; although nirvāṇa is eternally quiescent, the essence of wisdom is not nonexistent—otherwise, how could it exhaust the bounds of the future? If correlated with the three bodies: function is the nirmāṇakāya, quiescence is the dharmakāya, and wisdom is the saṃbhogakāya; it is not impermanent. Even if wisdom is taken as the revealing cause, it also reveals both bodhi and nirvāṇa. The Treatise speaks of the "path of nirvāṇa," and the path is also bodhi. If they interpenetrate, that goes without saying. Speaking of the "impermanent desirable \[fruit\]" means that its function suits the capacities \[of beings\]. Fifth, "pervading all Buddha realms to rescue and protect all sentient beings" is the great well-determination, because it accords with performing practices to benefit others; that is, universally covering is called "great." The Treatise also says: "Following the previous well-determination, this vow does not exclusively abide in either the world or nirvāṇa." This means: due to the previous causal good, great wisdom does not abide in saṃsāra; due to this great good, great compassion does not abide in nirvāṇa. Although the previous had functional applications, it was also accomplished by wisdom. Some say: Taking the previous cause of the permanent fruit, one does not abide in saṃsāra; taking the previous cause of the impermanent fruit and this great good, one does not abide in nirvāṇa. This also does not contradict principle. However, in terms of dual negation, one abides in neither; in terms of dual affirmation, one abides in both—meaning that due to great compassion one constantly dwells in saṃsāra, etc. Therefore, the Treatise says it does not exclusively abide. Sixth, from "for the sake of all..." onwards is the non-timid good, because entering upward into the stage of wisdom is without timidity. The translation of the Treatise lacks the phrase "protected by all Buddhas," and merely says "entering the stage of wisdom without timidity." If based on this sūtra, it is because of being protected that one enters wisdom without fear. As for "Buddha protection," wisdom reaches the Buddha realm and the Buddha's wisdom illumines it; therefore, the Buddha's protection and entering the stage of wisdom reciprocally accomplish each other. The perfect interpenetration of the six marks in the Treatise below can be understood by analogy with the preceding. > — English (machine translation) (machine translation) - [Previous: 31.26](https://indike.org/pramana/in.bauddha.taisho.1735.31.26) - [Next: 31.28](https://indike.org/pramana/in.bauddha.taisho.1735.31.28) - [Up: 31](https://indike.org/pramana/in.bauddha.taisho.1735.31) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.31.27) — English, machine translation ## Linked texts (1) - [華嚴略疏卷第三](https://indike.org/pramana/in.bauddha.taisho.2754.3.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.31.27](https://indike.org/pramana/in.bauddha.taisho.1735.31.27) · Pramāṇa