[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) › 41.21 # 大方廣佛華嚴經疏 41.21 大方廣佛華嚴經疏 41.21 - **Language:** Classical Chinese ### [41.21](https://indike.org/pramana/in.bauddha.taisho.1735.41.21) 第二「離一切」下明忍淨中，初句離障、後三顯治。前言離者，論云「示現行遠離」，謂契實捨妄，名行遠離，揀非心體離也。所離一切，略有二種：一離心者，離報心憶想分別，謂第八異熟識轉現遍行亦不行故。二離意識者，離方便心憶想分別。論云「離攝受分別性想故」，謂六七識及中心所等亦不行故，是則心行處滅，名離一切想。後「無所取」下明治。上但明所治非有，今明能治不無，故論云「想者遠離障法想，非無治法想者，治即無分別智。」所以明此，有二義故：一揀異斷滅外道無想、二乘滅盡故；二揀異如來尚是照寂，非寂照故。故云此想於下地有三種勝：一無功自然行故，云無所取著，謂無取果心，任性自進故，此顯治妙。二遍一切法想故，云猶如虛空，此顯治廣。三入真如，不動自然行故，云入一切法如虛空性，此顯治深。此則入於《起信》離念相者等虛空界無所不遍，法界一相故，云入一切法如虛空性。然論云不動自然行者，任性趣故，非謂有彼自然行心故。上離即止、此治即觀，無功雙運，唯證相應，勿滯言也。結名可知。 > Second, from "free from all" downward explains the purity of forbearance: the first phrase departs from obstacles, and the subsequent three reveal the antidotes. Above, "free from" means, as the commentary says, "demonstrating the remote departure of practice," meaning that tallying with reality and abandoning delusion is called the remote departure of practice, distinguishing it from departure of the mental essence. That "all" which is departed from is briefly of two kinds: first, departure from mind, which is departing from the recollective thoughts and conceptual distinctions of the karmic-retribution mind, meaning that the transformed, manifesting, and omnipresent functions of the eighth ripening consciousness (vipāka-vijñāna) also do not operate. Second, departure from mental consciousness (manovijñāna), which is departing from the recollective thoughts and conceptual distinctions of the mind of expedients. The commentary says: "Because of departing from thoughts of grasped and conceptually differentiated natures," meaning that the sixth and seventh consciousnesses, together with their intermediate mental factors, also do not operate; this is the cessation of the sphere of mental activity, called "departure from all notions." Next, from "without grasping" downward explains the antidote. The above only explained the non-existence of what is remedied, whereas this now explains that the capable antidote is not non-existent. Hence the commentary says: "'Notions' means notions of departing from obstructing dharmas, not the absence of notions of antidotal dharmas; the antidote is non-conceptual wisdom." There are two reasons for explaining this: first, to distinguish it from the thoughtlessness of non-Buddhists who hold to annihilationism and the cessation of the two vehicles; second, to distinguish it from the Tathāgata, where it is still illumination within quiescence, not quiescence within illumination. Therefore it is said that this notion has three kinds of excellence over lower stages: first, because it operates spontaneously without effort, it says "without grasping or clinging," meaning having no mind that grasps at the fruit, naturally advancing in accord with nature; this reveals the wondrousness of the antidote. Second, because it is a notion pervading all dharmas, it says "resembling empty space"; this reveals the vastness of the antidote. Third, entering tathatā and operating spontaneously without moving, it says "entering into the nature of all dharmas as like empty space"; this reveals the depth of the antidote. This is entering what the \*Awakening of Faith\* calls "those who are free of the marks of ideation are equal to the realm of empty space, pervading everywhere"; because the dharmadhātu is of a single mark, it says "entering into the nature of all dharmas as like empty space." However, when the commentary says "operating spontaneously without moving," it refers to proceeding in accord with nature, not that there is a mind of operating spontaneously. The departure above is śamatha, and this antidote is vipaśyanā; effortlessly operating in tandem, they only correspond with realization—do not stagnate in words. The concluding naming can be understood. > — English (machine translation) (machine translation) - [Previous: 41.20](https://indike.org/pramana/in.bauddha.taisho.1735.41.20) - [Next: 41.22](https://indike.org/pramana/in.bauddha.taisho.1735.41.22) - [Up: 41](https://indike.org/pramana/in.bauddha.taisho.1735.41) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.41.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.41.21](https://indike.org/pramana/in.bauddha.taisho.1735.41.21) · Pramāṇa