[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) › 49.45 # 大方廣佛華嚴經疏 49.45 大方廣佛華嚴經疏 49.45 - **Language:** Classical Chinese ### [49.45](https://indike.org/pramana/in.bauddha.taisho.1735.49.45) 第十塵含經卷喻，喻佛性通平等智。文中四，謂法、喻、合、結。今初。所以知佛智遍者，無一眾生不有本覺，與一切佛體無殊故。以上言潛流，則似佛智遍他眾生；今顯眾生自有，故云遍耳。此有三意：一明無一眾生不有，則知無性者非眾生數，謂草木等已過五性之見。二者眾生在纏之因，已具出纏之果法，故云有如來智慧。非但有性，後方當成。亦非理先智後，是知涅槃對昔方便且說有性。後學尚謂談有藏無，況聞等有果智，誰當信者？三彼因中之果智，即他佛之果智，以圓教宗自他因果無二體故。不爾，此說眾生有果，何名說佛智耶？斯則玄又玄矣。非華嚴宗，無有斯理。次「但以」下釋疑。疑云：《涅槃》云「佛性者名為智慧」，有智慧時則無煩惱。今有佛智，那作眾生？釋中，先順答前義，謂倒故不證，豈得言無？如壯士迷於額珠，豈謂膚中無寶？後「若離」下反以理成。謂若先無，離倒寧有？既離倒則現，明本不無。如貧得珠，非今授與。是以《涅槃》恐不修行，故云「言定有者則為執著」；恐不信有，故云「若言定無則為妄語」。乍可執著，不可妄語。自然智者，自覺聖智也。無礙智者，始本無二，絕二礙也。 > Tenth is the simile of the dust mote containing a scroll of sūtra, which illustrates the wisdom in which the Buddha-nature is pervasive and equal. In the text there are four parts: the dharma, the simile, the application, and the conclusion. First is the dharma. The reason we know the Buddha's wisdom is all-pervading is that there is not a single sentient being that does not possess original enlightenment, being identical in essence with all Buddhas. Since the text above spoke of 'secretly flowing', it seemed as if the Buddha's wisdom pervaded other sentient beings; now it reveals that sentient beings possess it themselves, which is why it is called 'pervasive'. This has three meanings: 1. Clarifying that there is not a single sentient being that does not possess it, we know that those without the nature are not counted among sentient beings—that is, grass, trees, and so forth—which already surpasses the view of the five natures. 2. The cause of sentient beings while bound already contains the fruit dharma of emerging from bondage, which is why it says they possess the Tathāgata's wisdom. It is not merely that they have the nature and will only achieve it later, nor is it that principle comes first and wisdom comes after. Thus we know that the Nirvāṇa Sūtra spoke provisionally of 'having the nature' in contrast to past expedients. When later scholars still consider it speaking of existence while concealing nonexistence, who would believe it if they heard of equally possessing the fruit wisdom? 3. That fruit wisdom within the cause is immediately the fruit wisdom of other Buddhas, because according to the doctrine of the perfect teaching, the essence of cause and fruit, self and other, is non-dual. Otherwise, if this were speaking of sentient beings having the fruit, how could it be called speaking of the Buddha's wisdom? This is indeed profound and yet more profound. Outside of the Huayan school, there is no such principle. Next, from 'It is only because...' onward, doubts are resolved. The doubt states: 'The Nirvāṇa Sūtra says that Buddha-nature is named wisdom, and when there is wisdom there are no afflictions. If they now possess the Buddha's wisdom, why are they sentient beings?' In the resolution, it first answers in accord with the prior meaning, saying that because of inverted views they do not realize it; how could it be said to be nonexistent? Just as a warrior is confused about the pearl on his forehead, how could one say there is no jewel in his skin? Next, from 'If one is free from...' onward, it turns around to establish it through principle. That is, if it were originally nonexistent, how could it exist once freed from inverted views? Since it appears once freed from inverted views, it is clear that it was originally not nonexistent. Just as a poor person finds a pearl, it is not newly given now. Therefore, the Nirvāṇa Sūtra, fearing that people would not cultivate, says: 'To say it definitely exists is an attachment'; and fearing that they would not believe it exists, it says: 'To say it definitely does not exist is false speech.' Better to have an attachment than to engage in false speech. 'Spontaneous wisdom' is the noble wisdom of self-realization. 'Unobstructed wisdom' means that initial and original \[enlightenment\] are non-dual, cutting off the two hindrances. > — English (machine translation) (machine translation) - [Previous: 49.44](https://indike.org/pramana/in.bauddha.taisho.1735.49.44) - [Next: 49.46](https://indike.org/pramana/in.bauddha.taisho.1735.49.46) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.1735.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.49.45) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.49.45](https://indike.org/pramana/in.bauddha.taisho.1735.49.45) · Pramāṇa