[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) › 38.12 # 大方廣佛華嚴經疏 38.12 大方廣佛華嚴經疏 38.12 - **Language:** Classical Chinese ### [38.12](https://indike.org/pramana/in.bauddha.taisho.1735.38.12) 第二不住道行勝有二種觀：一所知法中智清淨勝、二「佛子至得如是諸諦」下利益眾生勤方便勝。初即自利，護煩惱行故，不住世間；後即利他，護小乘行，不住涅槃。同時相導，名不住道。今初智勝分二：先明四諦實法分別、後「善知俗」下復就此四明十觀門化生差別。此乃十種觀於四諦，非謂觀十四諦也。故《瑜伽．住品》云「此地於四聖諦，由十行相如實了知。」今初，言實法者，有佛無佛，苦集二諦體是妄想雜染因果，滅道二諦體是出世清淨因果。此約諦實義釋。若約審諦釋者，前二無佛不能知此是苦是集，寧有後二滅道因果？餘如本品。後十觀中略啟四門：一制立，謂四諦義含法界，菩薩窮照無遺，隨智異說難窮，略舉十明無盡，然十皆菩薩自智，智相難明故，論約化生以明其異，以此通名所知法中智清淨也。二明開合，此十總唯是一化生分別，若隨所化大小分二，前九化小、後一化大故。若隨化所起則分為三，前五生解、次四起行、後一令證故。約人不同離以為七，初為根未熟，乃至七為大乘可化故，至文當知。三對實法以明通別。此十望前四諦，前五通觀四諦，謂一世俗者觀四諦法相、二觀其性空、三通觀性相無礙、四觀性相各異、五觀此四緣起集成。次四別觀四諦，謂六七八九如次觀苦集滅道，後一但觀滅道，菩薩地因，證佛智故。遠公後五亦通觀四諦，謂迷於四諦故為苦集，悟其四諦故成滅道，後一窮四諦緣起實性清淨法界成大乘道。亦有此理。四正釋文，文分為二：初列十名、後「此菩薩」下次第解釋。於中略為二解：一依《瑜伽》、二依本論。今初，《瑜伽》十句不顯文詞而略，所說義闕。其第十知菩薩地而亦有十句，文有三節：初三名為此說，謂是所為故，一依曉悟他故知俗諦；二依自內智知第一義；三依俱處所故知相諦，謂自相是俗、共相是真，二體不分故名俱處。次今經兩句，彼應有三名由此說，謂由三藏教之所說故，故云依於契經調伏本母名由此說。經中分位差別應是調伏，知蘊界處義當本母。此中第十，義當契經。三有四句名如此說，謂如四諦相各別知故，即依於現在眾苦自性故知事諦，依於未來苦生因性，依於因盡彼盡無生性，依於修習彼斷方便性，如次可知。二依本論者，攝十為七：初一為根未熟眾生，謂未堪入大，為說四諦十六行等，名知世諦。即四重二諦中第三重內俗也，不同《瑜伽》通於大小及根生熟。二為根熟堪入大故，為說法空第一義諦。三為疑惑眾生故知相諦，謂有聞第一義諦猶豫不決，若是空耶則無因果，若是有耶云何言空？今明即俗自相是空，共相俱處無違，故名相諦。四為謬解迷惑深法眾生故知差別，謂前緣二境故名為疑，今聞俱處便謂是一，名為謬解。今明體雖不異，性相分位，歷然差別。五為離正念眾生故知成立諦，謂既聞差別，謂皆有體，名離正念。今明差別但是緣成，無有自性，故云成立，隨言顯示故。論經名說成諦。六為正見眾生知事等四諦，由無前疑執故名正見，可令知苦斷集證滅修道。事即苦諦，生即集因，無生是滅，因亡曰盡，即盡智也。後果不起名為無生，即無生智也。若小乘說，現在惑亡說名為盡。利根之人，保彼煩惱當更不起，名曰無生。此盡無生是其滅體，無學之智如是而知，意在取滅，故為滅諦。道言無二者，論下重釋云一行故，謂稱滅而知故云一行。前列實法四諦明其所觀，此中四諦明當如是觀。七為大乘可化眾生故知菩薩地乃至如來智諦，謂先住大乘化令進故。言正覺一切相者，大乘要須於五明處善巧知故，菩薩地是因。言次第相續者，如從初地入二地，乃至十地入佛地大果也。以信解等者，為釋外疑。六地已上乃至佛智，未曾證入，彼云何知？故此釋云：信解鏡像觀智力知非成就，智鏡像即影像觀，未得本質故。 > Second, regarding the superiority of the practice of the non-abiding path, there are two kinds of contemplation: first, the superiority of purity of wisdom regarding knowable phenomena; second, from 'Sons of the Buddha, having attained such truths…' onward, the superiority of diligent skillful means in benefiting sentient beings. The first is for one's own benefit, guarding against afflictive practices, and therefore one does not abide in the worldly; the latter is for benefiting others, guarding against the practices of the Small Vehicle, and therefore one does not abide in nirvāṇa. Mutually guiding each other at the same time, this is called the non-abiding path. Now, the first, the superiority of wisdom, is divided into two: first, explaining the distinction among the real phenomena of the four truths; later, from 'skillfully knowing the conventional…' onward, further explaining the distinctions in converting sentient beings through ten approaches of contemplation based on these four \[truths\]. These are ten kinds of contemplation of the four truths, not contemplating fourteen truths. Thus the 'Stage Chapter' of the Yogācārabhūmi says: 'At this stage, one knows the four noble truths in accordance with reality through ten aspects.' Now, regarding the first, speaking of 'real phenomena': whether Buddhas appear or do not appear, the essence of the two truths of suffering and origination is the contaminated cause and effect of false imagination; the essence of the two truths of cessation and the path is the supramundane, pure cause and effect. This is explained according to the meaning of truth as real. If explained according to exact examination: without a Buddha, the first two cannot be known as this suffering and this origination; how then could there be the cause and effect of the latter two, cessation and the path? The rest is as in the main chapter. Regarding the subsequent ten contemplations, four portals are briefly introduced: First, the establishment: the meaning of the four truths contains the dharmadhātu, and the bodhisattva illuminates it exhaustively without remainder; since different explanations according to wisdom are difficult to exhaust, ten are briefly cited to illuminate the inexhaustible. However, all ten are the bodhisattva's own wisdom; since the marks of wisdom are difficult to clarify, the treatise explains their differences in terms of converting sentient beings, and this is collectively named 'purity of wisdom regarding knowable phenomena'. Second, explaining opening and merging: these ten are collectively just a single distinction in converting sentient beings; if divided into two according to the great or small of those converted, the first nine convert the small and the last one converts the great. If divided into three according to what arises through conversion: the first five generate understanding, the next four give rise to practice, and the last one brings about realization. Differentiated into seven according to different persons: the first is for those whose faculties are not yet mature, up to the seventh for those of the Great Vehicle who can be converted, as should be known when reaching the text. Third, clarifying the common and specific in relation to real phenomena: looking at these ten in relation to the preceding four truths, the first five are common contemplations of the four truths: first, conventional \[truth\] contemplates the marks of the phenomena of the four truths; second, contemplating their emptiness of nature; third, commonly contemplating the non-obstruction of nature and marks; fourth, contemplating that nature and marks are each distinct; fifth, contemplating the formation through pratītyasamutpāda of these four. The next four specifically contemplate the four truths: the sixth, seventh, eighth, and ninth contemplate suffering, origination, cessation, and the path, respectively. The last one contemplates only cessation and the path, as the cause of the bodhisattva stages for realizing the Buddha's wisdom. Master Yuan's latter five also commonly contemplate the four truths: being deluded about the four truths constitutes suffering and origination; awakening to their four truths accomplishes cessation and the path; and the last one exhaustively realizes the real nature of pratītyasamutpāda of the four truths—the pure dharmadhātu—to accomplish the path of the Great Vehicle. There is also this principle. Fourth, directly explaining the text: the text is divided into two: first, listing the ten names; later, from 'This bodhisattva…' onward, explaining them in sequence. There are briefly two interpretations: first, relying on the Yogācārabhūmi; second, relying on the root treatise \[Daśabhūmika-śāstra\]. First, the ten phrases of the Yogācārabhūmi do not make the textual phrasing explicit and are abbreviated, lacking in the meaning explained. Its tenth, knowing the bodhisattva stages, also has ten phrases, and the text has three sections: the first three are called 'spoken for this', meaning they are what it is for: first, relying on awakening others, one knows the conventional truth; second, relying on one's own internal wisdom, one knows the paramārtha-satya; third, relying on co-presence, one knows the truth of marks, meaning that self-mark is conventional and common mark is ultimate, and because their two essences are not separate, it is called co-presence. Next, where the present sūtra has two phrases, that \[text\] should have three called 'spoken from this', meaning spoken based on the teachings of the three piṭakas; hence it says that relying on sūtra, vinaya, and mātṛkā is called 'spoken from this'. In the sūtra, the distinction of stations should correspond to the vinaya, and knowing the aggregates, realms, and bases corresponds to the mātṛkā. Here, the tenth corresponds to the sūtra. Third, there are four phrases called 'spoken like this', meaning knowing distinctively according to the marks of the four truths: relying on the intrinsic nature of manifold present suffering, one knows the truth of phenomena; relying on the causal nature of the future arising of suffering, \[the truth of origination\]; relying on the nature of non-arising when causes are exhausted and that \[suffering\] is exhausted, \[the truth of cessation\]; and relying on the nature of the means for cultivating their abandonment, \[the truth of the path\]—which can be known in sequence. Second, according to the root treatise, the ten are subsumed into seven: First, for sentient beings whose faculties are not yet mature—meaning they are not yet capable of entering the Great \[Vehicle\]—speaking to them of the four truths, sixteen aspects, and so forth is called knowing conventional truth. This is the inner conventional of the third tier among the four tiers of two truths; unlike the Yogācārabhūmi, it does not encompass both great and small or mature and immature faculties. Second, for those whose faculties are mature and capable of entering the Great \[Vehicle\], speaking to them of the paramārtha-satya of the emptiness of phenomena. Third, for sentient beings who harbor doubt, knowing the truth of marks: when some hear the paramārtha-satya, they waver indecisively: if it is empty, then there is no cause and effect; if it exists, how can it be said to be empty? Now it clarifies that the conventional's self-mark is empty, and the common mark is co-present without conflict; thus it is called the truth of marks. Fourth, for sentient beings who hold mistaken interpretations and are confused about profound phenomena, knowing distinction: previously, grasping at two objects was called doubt; now, hearing of co-presence, they immediately suppose they are one, which is called mistaken interpretation. Now it clarifies that although their essence is not different, nature, marks, and stations are distinctly differentiated. Fifth, for sentient beings who have departed from right mindfulness, knowing the truth of establishment: having heard of distinction, they suppose that all have \[independent\] entitative essence, which is called departing from right mindfulness. Now it clarifies that distinctions are merely formed through conditions and have no intrinsic nature; thus it is called establishment, displayed in accordance with words. The treatise text calls it 'the truth of nominal establishment'. Sixth, for sentient beings of right view, knowing the four truths of phenomena and so forth: being free from previous doubts and attachments, they are called having right view, and can be made to know suffering, abandon origination, realize cessation, and cultivate the path. Phenomena is the truth of suffering; arising is the cause of origination; non-arising is cessation; when causes perish it is called exhaustion, which is the knowledge of exhaustion. When future results do not arise, it is called non-arising, which is the knowledge of non-arising. In the explanation of the Small Vehicle, the perishing of present defilements is called exhaustion; those of sharp faculties are confident that those afflictions will never arise again, which is called non-arising. This exhaustion and non-arising is the essence of cessation; the knowledge of the aśaikṣa knows it in this way, with the aim of attaining cessation; hence it is the truth of cessation. Regarding the path being called non-dual: the treatise later re-explains this as 'a single practice', meaning knowing in accord with cessation is called a single practice. The preceding listing of the real phenomena of the four truths explained what is contemplated; the four truths here explain that one should contemplate in this manner. Seventh, for sentient beings of the Great Vehicle who can be converted, knowing from the bodhisattva stages up to the truth of the Tathāgata's wisdom: meaning for those already abiding in the Great Vehicle, converting them to make them advance. Speaking of 'sambodhi in all aspects': the Great Vehicle must skillfully know the five fields of knowledge; the bodhisattva stages are the cause. Speaking of 'successive continuation': like entering from the first stage into the second stage, up to entering from the tenth stage into the great result of the Buddha stage. The phrase 'through faith, understanding, and so forth' resolves an external doubt: from the sixth stage upward up to the Buddha's wisdom, which has not yet been realized and entered, how can they know it? Hence this explains: one knows through the power of the contemplative wisdom of the reflected image of faith and understanding, not through consummate realization; the reflected image of wisdom is contemplation of the mental image, because the fundamental essence has not yet been attained. > — English (machine translation) (machine translation) - [Previous: 38.11](https://indike.org/pramana/in.bauddha.taisho.1735.38.11) - [Next: 38.13](https://indike.org/pramana/in.bauddha.taisho.1735.38.13) - [Up: 38](https://indike.org/pramana/in.bauddha.taisho.1735.38) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.38.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.38.12](https://indike.org/pramana/in.bauddha.taisho.1735.38.12) · Pramāṇa