[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) › 40.15 # 大方廣佛華嚴經疏 40.15 大方廣佛華嚴經疏 40.15 - **Language:** Classical Chinese ### [40.15](https://indike.org/pramana/in.bauddha.taisho.1735.40.15) 第二修勝者，謂不住勝相現前故。有三種勝：一初二句明般若因勝，以是不住，所以躡前大智而起悲故。二「即得」下般若體現勝。般若是通名，無障礙智是別稱。無礙佛智雖未成就，今般若能照此智，此智前相名曰光明，光明即門也。三「成就如是」下明般若用勝，亦是不住之相。謂上二句涉事不失理，故不住有為；後二句見理不壞事，故不住無為。即有為涅槃平等證故。「以菩提」下不住所為，智慧助道未滿足故。不住有為，功德助道未滿足故。不住無為，又俱未滿，故俱不住。廣如《淨名》下卷。《大品》中亦云「菩薩念言：今是行時非證時」故，即此所為亦是所以。 > Second, regarding the excellence of cultivation: it means the manifestation of the excellent mark of non-abiding. There are three kinds of excellence: First, the first two lines explain the excellence of the cause of prajñā: because it is non-abiding, one follows upon the preceding great wisdom to give rise to compassion. Second, from 'immediately attains' below, is the excellence of the manifestation of prajñā's essence. Prajñā is the general name, while unobstructed wisdom is the specific designation. Although the unobstructed Buddha-wisdom has not yet been accomplished, now prajñā can illumine this wisdom; the preliminary sign of this wisdom is called 'radiance', and radiance is the gate. Third, from 'accomplishing such' below, explains the excellence of the function of prajñā, which is also the mark of non-abiding. That is, the first two lines state that engaging phenomena does not lose sight of noumenon, hence one does not abide in the conditioned; the latter two lines state that seeing noumenon does not destroy phenomena, hence one does not abide in the unconditioned. That is because one equally realizes conditioned phenomena and nirvāṇa. From 'with bodhi' below, is the purpose of non-abiding: because the aids to the path of wisdom are not yet fulfilled, one does not abide in the conditioned; because the aids to the path of merit are not yet fulfilled, one does not abide in the unconditioned. Furthermore, because both are not yet fulfilled, one abides in neither. This is elaborated as in the lower fascicle of the Vimalakīrtinirdeśa. In the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra it is also said: 'The bodhisattva reflects: now is the time for practice, not the time for realization'; thus this purpose is also the reason. > — English (machine translation) (machine translation) - [Previous: 40.14](https://indike.org/pramana/in.bauddha.taisho.1735.40.14) - [Next: 40.16](https://indike.org/pramana/in.bauddha.taisho.1735.40.16) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.1735.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.40.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.40.15](https://indike.org/pramana/in.bauddha.taisho.1735.40.15) · Pramāṇa