[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) › 40.6 # 大方廣佛華嚴經疏 40.6 大方廣佛華嚴經疏 40.6 - **Language:** Classical Chinese ### [40.6](https://indike.org/pramana/in.bauddha.taisho.1735.40.6) 第五三道不斷。一依論相諦中六觀之內名攝過觀，謂以三道攝十二支，則顯有支但攝於苦因果過患，業惑是因，苦即是果，亦有順逆。初順觀中，文含二義：一約三世，則過去無明、現在愛取名為煩惱。雖同煩惱，過去迷於本際與無明名，現在牽生後果由於愛取，從其本末隱顯互彰。行有是業者，宿業名行、現業名有，雖同是業，過去已定，當相名行；未來未有業能有之，功能立稱。現在五果未來二果同皆是苦，現報已定當相受名，未來來起從過患立。若約二世，前十同世，則煩惱有二能發能潤。雖諸煩惱皆能發潤，於發業位無明力增、潤業受生，愛取力勝各偏受名。以無重發，唯一無明數數溉灌，故分愛取。業亦有二，未潤、已潤。未潤名行，初造作故；已潤名有，近生當有故。若總取識等種為所潤，則亦苦攝，故《唯識》云「有支一分是業所攝。」就苦七中，五約種說、二約現行。種位難知，依當果位別顯為五；果位易了，故唯立二，竝如前說。三道皆言不斷者，謂從三煩惱生於二業，從彼二業復生七苦，七復生三故如輪轉，如淨意菩薩十二因緣論廣明。後「前後際」下逆觀，分二：初明對治斷，謂斷前際無明行及後際愛取有，則七苦不生。後「如是三道」下明自性斷。故淨意云「一切世間法，唯因果無人，但從諸法空，還生於空法。」是則生滅因果如二束蘆互相依立，不能獨成，則知無性，二我俱空。二約大悲觀中，即當破異道求中苦行因計。謂以業惑而為苦因，欲求脫苦當斷業惑，反修苦行是起妄業，計苦行心即是煩惱。如是妄想，寧是解脫樂因？三一切相智觀中，即第五入諦觀，三道苦集諦故，謂業惑皆集故。《瑜伽》云「生老死現法為苦，識等五當來為苦」者，五約種說故。《唯識》云「十二皆苦諦攝，取蘊性故，五亦集諦業煩惱性故。」此則業惑通於二諦。約其逆觀即滅道諦，滅分別心亦即道故。又體三道即性淨三德涅槃佛性，一實諦故。 > Fifth is the uninterrupted succession of the three paths. First, in terms of the examination of characteristics according to the treatise, within the six contemplations it is termed the 'contemplation that gathers faults'; that is, by gathering the twelve links into the three paths, it reveals that the links of existence merely gather the faults of the cause and effect of suffering: karma and afflictions are the causes, and suffering is the effect. This also has forward and reverse orders. In the initial forward contemplation, the text contains two meanings: First, according to the three time periods, past ignorance and present craving and grasping are named afflictions. Although both are afflictions, past \[affliction\] is deluded about the primordial limit and is given the name 'ignorance', whereas present \[affliction\] pulls forth the future fruit on account of craving and grasping; according to root and branch, their hiddenness and manifestation illuminate each other. Formations and existence are karma: past karma is named 'formations', and present karma is named 'existence'. Although both are karma, the past is already determined and takes its name from its actual mark, while future karma does not yet exist and karma is able to bring it about, so its designation is established from its efficacy. The five present fruits and two future fruits are alike all suffering; the present retribution is already determined and receives its name from its actual mark, while the future arising is established from its faults. Second, according to the two time periods, the first ten belong to the same period; then afflictions are of two kinds: capable of initiating and capable of moistening. Although all afflictions are capable of both initiating and moistening, at the stage of initiating karma the power of ignorance is predominant, while in moistening karma to receive birth, the power of craving and grasping is superior, each receiving a name according to its predominance. Because there is no repeated initiating, there is only a single ignorance; because there is repeated irrigating, it is divided into craving and grasping. Karma is also of two kinds: unmoistened and moistened. Unmoistened is named 'formations', because it is the initial fabrication; moistened is named 'existence', because it is proximate to the arising of future existence. If one collectively takes the seeds of consciousness and the rest as what is moistened, then they are also subsumed under suffering; hence the Vijñaptimātratā\[-siddhi\] states: 'A portion of the link of existence is subsumed under karma.' Regarding the seven of suffering, five are explained in terms of seeds and two in terms of actual manifestations. The stage of seeds is difficult to know, so based on the stage of their future fruits they are individually manifested as five; the stage of fruits is easy to understand, so only two are established, all as explained before. That all three paths are said to be 'uninterrupted' means that from the three afflictions the two karmas arise, and from those two karmas the seven sufferings arise again; the seven again give rise to the three, revolving like a wheel, as extensively elucidated in Bodhisattva Śuddhamati's Pratītyasamutpāda-śāstra. Next, from 'the limits of before and after' downward is the reverse contemplation, divided into two: First is the cessation through antidotes, meaning that when one ceases the past limit's ignorance and formations and the future limit's craving, grasping, and existence, the seven sufferings do not arise. Next, from 'such three paths' downward is the cessation of their own-nature. Hence Śuddhamati says: 'In all worldly phenomena, there are only cause and effect and no person; merely from the emptiness of phenomena, empty phenomena are born in return.' Thus, the causes and effects of arising and ceasing, like two bundles of reeds leaning upon each other, cannot be established independently; thereby one knows that they are devoid of nature, and both selves are empty. Second, in terms of the contemplation of great compassion, this directly corresponds to refuting the ascetic practices regarded as causes among heterodox pursuits. That is, taking karma and afflictions as the causes of suffering, if one wishes to be liberated from suffering, one should sever karma and afflictions; conversely, engaging in ascetic practices is generating false karma, and the mind that clings to ascetic practices is itself affliction. How could such false conceptions be the cause of the joy of liberation? Third, in terms of the contemplation of the wisdom of all modes, this is the fifth, the contemplation of entering the truths; for the three paths are the truths of suffering and origination, as karma and afflictions are both origination. The Yogācāra\[-bhūmi\] states: 'Birth, aging, and death are suffering in the present lifetime; consciousness and the other five are suffering in the future,' because the five are explained in terms of seeds. The Vijñaptimātratā\[-siddhi\] states: 'All twelve are subsumed under the truth of suffering because their nature is the grasping aggregates; five are also the truth of origination because their nature is karma and afflictions.' Thus karma and afflictions pertain to both truths. In terms of their reverse contemplation, they are the truths of cessation and the path, for ceasing the conceptualizing mind is itself the path. Furthermore, the essence of the three paths is the three pure virtues of own-nature, nirvāṇa, and buddha-nature, because they are the one real truth. > — English (machine translation) (machine translation) - [Previous: 40.5](https://indike.org/pramana/in.bauddha.taisho.1735.40.5) - [Next: 40.7](https://indike.org/pramana/in.bauddha.taisho.1735.40.7) - [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.40.6) — English, machine translation ## Linked texts (3) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.3.204) — Classical Chinese - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.64.50) — Classical Chinese - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.4.124) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.40.6](https://indike.org/pramana/in.bauddha.taisho.1735.40.6) · Pramāṇa