[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) › 32.22 # 大方廣佛華嚴經疏 32.22 大方廣佛華嚴經疏 32.22 - **Language:** Classical Chinese ### [32.22](https://indike.org/pramana/in.bauddha.taisho.1735.32.22) 自下第三許說分齊，謂所說不過義說二大是地分齊。於中二：先敘說儀意、後正顯偈辭。今初，觀察十方是敘說儀，論云「示無我慢，無偏心故。觀十方佛將欲承力，故無我慢。觀十方機擬將普被，故無偏心。」故上下文皆云承佛神力普觀十方也。亦可普觀物機不慢旁人，普觀諸佛不偏一佛。欲令大眾增淨信者，是敘說意。謂眾先有信，深渴所聞。今更示說正地二大，增益聞者堪受正義。不如言取名增淨信。若準論經，更有增喜。彼經云「欲令大眾重增踊悅生正信故，以踊悅即是淨信故。」今略無故。論云踊悅者，心清不濁故。由信以心淨為性，則稱理而悅。以前說主違請中已令眾喜，故今云增。如何得此踊悅？論云「踊悅有二種：一義大踊悅，為得義故。二說大踊悅，因此說大能得義故。」義名所以深廣稱大，即是當法受名、說名詮表，因於此說得彼義故。依所得義故名為大，大之說故依他受稱。聞於二大皆踊悅者，因詮得旨，湛淨無疑，法喜內充，故增踊悅。大意如此。然二大體相，古說不同。遠公云：「此《地經》中宗要有四：一是言教、二是所說教道之行、三是所顯證道之行、四是證道所表地法。就此四中，初二為說大，以行依言成、言依行發，故合為說。後二合為義大，以證依法成、法由證顯，故合為義。」賢首釋云「此經宗要有六：一所依果海如太虛空；二地智所證十重法界如空中所畫之處；三根本智能證法界如能依畫相；四諸地後得隨事起行悲智不住；五諸地加行所起行解為趣地方便；六寄法顯成諸地差別。如第二地中十善為正，三地禪支等。於此六中，前三合為義大，後三合為說大。然其後解不取能詮者，意云如偈中七偈亦明義大，豈無能詮？正應用所以甚深，故名之為義。可寄言說，故稱為說。」且依後解。古德因此復辯可說不可說義，然下論自明因果二分說不說義，非無眉目。故今敘之，於中先就義大、次約說大、後辯雙融。義中有三：一約果海。可以總標舉，令人知有名為可說，不可指斥示人名不可說。二約證處。既此所證離相離名，還云此法不可說聞，以此遣言之言當彼法故名為可說，有言斯遣名不可說。三約本智。謂以遮詮易解故名可說，直詮不逮故不可說。《攝論》云「無分別智離五相故，謂睡眠昏醉等，以直詮不到，故約遮詮以示彼法。」二就說大中亦三：一約後得智，隨事行相可以言辭分別是則可說，是出世間故不可說。二約加行智，謂是意言觀故是則可說，觀中行相言不至故名不可說。又諸法自相皆不可說，諸法共相皆是可說，此通一切法。三約所寄法，可以寄此表示令人解十地故名為可說，不可以此即為十地名不可說。三約雙融中，此上六中各說即是無說、無說即說，無二俱融，準思可知。又果海離緣故不可說，所證就緣是則可說。二所證非修故不可說，能證修起是則可說。三正證離相故不可說，後得帶相是則可說。四後得無分別故不可說，加行有意言是則可說。五加行觀無分別故不可說，寄法表地是則可說。此上不可說皆各不異於可說，以真理普遍故；可說不異不可說，以緣修無性故。是故下文雖說一分，義亦不少，故論云「如實滿足攝取故」，意在於此。《涅槃》亦云「生生等皆不可說，有因緣故亦可得說。」故說不說不可局執。餘至下明。上來敘意竟。 > From here below is the third \[part\], consenting to state the scope, meaning that what is expounded does not exceed the two greatnesses of meaning and expounding, which are the scope of the stages. In this there are two: first, setting forth the intent of the etiquette of expounding; second, directly presenting the lines of the verse. As for the first: looking upon the ten directions sets forth the etiquette of expounding. The Śāstra says: "It demonstrates freedom from self-conceit, because there is no partiality of mind. Looking upon the Buddhas of the ten directions in order to receive their power shows freedom from self-conceit; looking upon the capacities of the ten directions in order to cover them universally shows no partiality of mind." Therefore, the text before and after consistently says that relying on the Buddha's spiritual power, he universally looked upon the ten directions. It can also mean universally looking upon the capacities of sentient beings so as not to be arrogant toward bystanders, and universally looking upon all Buddhas so as not to be partial to a single Buddha. Wishing to make the great assembly increase their pure faith sets forth the intent of expounding. This means that the assembly already had faith and deeply thirsted for what they would hear. Now, further revealing and expounding the two greatnesses of the principal stages increases the listeners' capacity to receive the correct meaning. Not apprehending according to the words is called increasing pure faith. If evaluated according to the version of the sūtra in the Śāstra, there is additionally an increase of joy. That sūtra says: "Wishing to cause the great assembly to doubly increase their jubilation and produce correct faith, because jubilation is precisely pure faith." In the present \[translation\] it is omitted. The Śāstra says that jubilation means that the mind is clear and not turbid. Because faith takes the purity of the mind as its nature, it rejoices in accord with the noumenon. Because previously, when the expounder went against the request, he had already made the assembly rejoice, it now says "increase." How is this jubilation attained? The Śāstra says: "There are two kinds of jubilation: first, the jubilation of the greatness of meaning, because of attaining the meaning; second, the jubilation of the greatness of expounding, because by means of this greatness of expounding one is able to attain the meaning." The reason why "meaning" is called "great" is that it is profound and vast; this is receiving the name corresponding to the phenomenon itself. "Expounding" names the verbal expression, because through this expounding one attains that meaning. Based on the attained meaning, it is called great; because it is the expounding of the great, it receives its designation dependent upon the other. Those who rejoice upon hearing both greatnesses attain the purport through the expression; they are tranquil, pure, and free of doubt, and inner Dharma-joy fills them, hence increasing their jubilation. Such is the general purport. However, regarding the substance and characteristics of the two greatnesses, ancient explanations differed. Master Huiyuan said: "In this Daśabhūmika Sūtra, there are four essential points: first, the verbal teaching; second, the practice of the taught path which is expounded; third, the practice of the path of realization which is revealed; fourth, the dharmas of the stages expressed by the path of realization. Among these four, the first two constitute the greatness of expounding, because practice is accomplished by relying on words, and words are produced by relying on practice, so they are combined into expounding. The latter two are combined into the greatness of meaning, because realization is accomplished by relying on dharmas, and dharmas are revealed through realization, so they are combined into meaning." Xianshou explained: "The essential points of this sūtra are six: first, the ocean of the fruit that is relied upon is like empty space; second, the tenfold dharmadhātu realized by the wisdom of the stages is like the painted forms in space; third, the fundamental wisdom that is able to realize the dharmadhātu is like the painted marks that can be relied upon; fourth, the subsequent wisdom of the stages which initiates practices according to phenomena, with compassion and wisdom abiding nowhere; fifth, the practice and understanding initiated by the preparatory practices of the stages, which are the expedients for proceeding to the stages; sixth, relying on dharmas to reveal and accomplish the distinctions of the stages, such as the ten good deeds being primary in the second stage, the factors of dhyāna in the third stage, and so on. Among these six, the former three are combined into the greatness of meaning, and the latter three are combined into the greatness of expounding. However, the reason this latter explanation does not take the expressing \[words\] is that, as in the seven verses below that also illuminate the greatness of meaning, how could there be no expressing words? It is precisely because the function and reason are extremely profound that it is termed 'meaning'; because it can be conveyed through spoken words, it is termed 'expounding'." We shall provisionally rely on the latter explanation. Based on this, ancient worthies also debated the meaning of the expressible and inexpressible. Yet the Śāstra below itself clarifies the meaning of expounding and non-expounding in the two divisions of cause and effect, not lacking clarity. Thus I now set it forth, within which first regarding the greatness of meaning, next with respect to the greatness of expounding, and finally discerning their dual integration. In "meaning" there are three: first, regarding the ocean of the fruit. That it can be indicated in a general manner to let people know it exists is called the expressible; that it cannot be pointed out directly to show people is called the inexpressible. Second, regarding the locus of realization. Since this which is realized is free from marks and free from names, it is also said that this dharma cannot be spoken of or heard; because these words that eliminate words correspond to that dharma, it is called the expressible, but as words are completely eliminated, it is called the inexpressible. Third, regarding fundamental wisdom: because it is easily understood through apophasis (via negativa), it is called expressible; because direct expression falls short, it is inexpressible. The Mahāyānasaṃgraha says: "Non-conceptual wisdom is free from five marks, namely sleep, stupor, drunkenness, and so forth; because direct expression cannot reach it, that dharma is indicated by means of apophasis." Second, regarding the greatness of expounding there are also three: first, regarding subsequent wisdom, its active aspects according to phenomena can be distinguished with words, and thus it is expressible, but because it is supramundane, it is inexpressible. Second, regarding preparatory wisdom, because it is contemplation through mental discourse, it is expressible, but because words cannot reach the active aspects within contemplation, it is called inexpressible. Furthermore, the own-characteristics of all dharmas are all inexpressible, while the common characteristics of all dharmas are all expressible; this applies to all dharmas. Third, regarding the dharmas that are relied upon, because one can rely on these expressions to make people understand the ten stages, it is called expressible, but because these cannot simply be taken as the ten stages, it is called inexpressible. Third, regarding their dual integration: within each of the above six, expounding is precisely non-expounding, and non-expounding is precisely expounding; the two are non-dual and completely integrated, as can be known by thinking along these lines. Furthermore, because the ocean of the fruit is free from conditions, it is inexpressible; approaching conditions in what is realized, it is expressible. Second, because what is realized is not cultivated, it is inexpressible; because that which realizes arises through cultivation, it is expressible. Third, because direct realization is free from marks, it is inexpressible; because subsequent \[wisdom\] carries marks, it is expressible. Fourth, because subsequent \[wisdom\] is non-conceptual, it is inexpressible; because preparatory \[wisdom\] has mental discourse, it is expressible. Fifth, because preparatory contemplation is non-conceptual, it is inexpressible; using dharmas to express the stages, it is expressible. These inexpressibles above are each not different from the expressible, because the true noumenon is all-pervading; the expressible is not different from the inexpressible, because conditioned cultivation lacks own-nature. Therefore, although the text below speaks of only one portion, the meaning is by no means slight; hence the Śāstra says: "Because it embraces and grasps them in accordance with reality and completeness," which is the meaning here. The Nirvāṇa Sūtra also says: "Arising of arising, and so forth, are all inexpressible; because there are causes and conditions, they can also be expounded." Therefore, one must not adhere rigidly to expounding or non-expounding. The rest will be explained below. Above, setting forth the intent is completed. > — English (machine translation) (machine translation) - [Previous: 32.21](https://indike.org/pramana/in.bauddha.taisho.1735.32.21) - [Next: 32.23](https://indike.org/pramana/in.bauddha.taisho.1735.32.23) - [Up: 32](https://indike.org/pramana/in.bauddha.taisho.1735.32) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.32.22) — English, machine translation ## Linked texts (3) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.10.10) — Classical Chinese - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.2.20) — Classical Chinese - [華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.2755.1.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.32.22](https://indike.org/pramana/in.bauddha.taisho.1735.32.22) · Pramāṇa