[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) › 5.15 # 大方廣佛華嚴經疏 5.15 大方廣佛華嚴經疏 5.15 - **Language:** Classical Chinese ### [5.15](https://indike.org/pramana/in.bauddha.taisho.1735.5.15) 第二「諸波羅蜜」下，就行德以歎。夫大士必崇德廣業、虛心外身，崇德故進齊佛果，廣業故行彌法界，虛心故智周萬法而不為外身，故功流來際而非已，故德難名矣。略分為三：一明自分因行德、二勝進果行德、三二行無礙德。初中亦三：一自利行圓、二利他行滿、三證理位極。今初，有三句：一諸度行滿，謂六度十度八萬四千，多劫積集究盡事理，故云圓滿。二「慧眼」下，十眼明徹分別名慧，照矚稱眼。障醫斯盡，智無不矚，故云明徹。五眼之中慧眼觀理，理無異味故云等觀；十眼之中慧眼觀事，事無不見故名等觀。是則委見其事為明，深達其性為徹。欲以一眼含諸，具通事理，但舉其慧。三「於諸」下，深定已滿。三昧者，此云等持，遠離沈掉、平等持心趣一境故。而云諸者，其餘諸緣亦一境故，真如三昧為其定體，隨境入別塵數多端，故云諸也。橫則無定不窮、䜿則深入無際，故云具足。定障永亡，故云清淨。第二「辯才」下，利他行滿，有三句，即三輪化益。一語含四辯，即正教輪。辯謂巧顯深理，才謂巧應機宜。萬法咸演則廣大無涯，千難殊對則無竭盡，故如海也。又海遇風緣則洪浪雲涌，智逢機請則口辯波騰。請者既許，無邊辯亦廣大無盡。二「具佛」下，身業神通輪。謂三業無失，智深叵撓，為具佛功德故，得外儀儼若，肅然可敬。三「知眾生」下，意業記心輪。根義總明，文含性欲。言如應者，根有生熟，化不失時；器有大小，授法無謬。化謂教化，即應攝受者而攝受之。伏謂調伏，即應折伏者而折伏之。由此具行，入正法故。第三「入法界藏」下，證理位極，亦三句。一證理法，謂以大智證入平等真法界藏。依《佛性論》說有五藏：一如來藏，謂在纏，含果法故。二自性清淨藏，謂在纏不染。三法身藏，謂果位，為功德所依。四出世間上上藏，謂出纏，超過二乘菩薩。五法界藏，謂通因果，外持一切染淨有為，故名法界；內含一切恒沙性德，故復名藏。此義寬通，故今證入。言智無差別者，所證之藏平等，要無分別方契，此則智自無差，即由上義能所不殊。又此能證智與所證藏冥合一味，無有境智之異，故云無差。此復有二：一同無相故。下經云「無有少法為智所入，亦無少智而入於法。」二同法界故，則能所各互攝盡故。下云「無有智外如為智所入」，智攝如盡故；「亦無如外智能證於如」，如全攝智故。若皆一味，豈令智同於境而無智耶？古德釋云：智相盡故，不有能令智相盡，故不無。不爾，豈令諸相皆盡而智獨存？是故於境則不礙真而恒俗、於智則不礙寂而恒照，即境智非一；境則不礙俗而恒真、智則不廢照而恒寂，即境智非異。境則空有無二、智則寂照雙融，故云無差別也。上來所釋，約真理寂寥，與止寂相順；俗諦流動，與觀照相順。《起信》等中且為此釋，未盡其源，以令照真不得名照、照俗之時不得即寂故。今正釋者，謂言用則同而異，由境不能照、智有照故；言寂則異而同，境智無異味故。同故無心於彼此，忘心契合故；異故不失於照功，智異木石故。故名真智證理，境則唯寂，智則寂而常照。若約照俗，則以後得智照差別之境；若約融真俗者，境則真俗不二，智則權實雙行，亦為一味而不失止，以雖雙行而即寂故。若約三觀及融境智，至下當辯。二「證佛」下，明證果法。言解脫者，謂作用自在，如〈不思議法品〉說「於一念中建立三世一切佛事」等，總有十種，廣如彼說。即用而真故、甚深用無涯畔故、廣大上窮彼際故，云證也。三「能隨」下，明得位極。謂普賢身遍於六位，隨在一位，以願海力持於一切。故舊經云「在於一地，普攝一切諸地功德。」今此文順西國，若順此方，應云能以方便隨入一地，以願海力攝持一切地也。然有引梵本廣明此中句數開合不同，不必應爾。何者？夫譯梵為唐誠乃不易，苟文小左右，貴於旨不乖中；若理不可通，則正之以梵本，譯人意近則會之以舊經，言異意同，何必廣引。言恒與智俱者，明智窮來際。文含二義：一望前，謂雖在因中一地，而願力持一切地功德，皆與智俱，盡未來際不離一地。如一地，餘地亦爾，是故因門盡於未來，恒是一一諸位菩薩，不見作佛時。二望後，以盡未來之大智，入如來之果海也。雖有二義，順前義勝。 > Second, from "\[all\] pāramitās" onward, praises them in terms of their practiced virtues. Now, great beings must exalt virtue and expand their undertakings, emptying their minds and putting aside their physical bodies. Because they exalt virtue, they advance to equal the fruit of buddhahood; because they expand their undertakings, their practice pervades the dharmadhātu; because they empty their minds, their wisdom encompasses all phenomena without acting for their physical bodies; because their meritorious effects flow to future limits without being retained for themselves, their virtues are hard to name. This is divided briefly into three parts: first, explaining the virtue of their own-share causal practices; second, the virtue of their superior advancing fruition practices; third, the virtue of the non-obstruction between both practices. The first part also has three: first, the perfection of their self-benefiting practice; second, the fulfillment of their other-benefiting practice; third, reaching the peak in the station of realizing noumenon. First, there are three clauses: 1. Their practice of all perfections is fulfilled: that is, the six pāramitās, ten pāramitās, and the eighty-four thousand \[practices\], accumulated over many kalpas, thoroughly exhaust noumenon and phenomena, hence it says "fulfilled." 2. From "wisdom eye" onward, the ten eyes are clear and penetrating: discerning is called "wisdom"; illuminating and perceiving is called "eye." Obstructions and cataracts being completely eliminated, there is nothing wisdom does not perceive; hence it says "clear and penetrating." Among the five eyes, the wisdom eye contemplates noumenon, and because noumenon has no disparate flavor, it is said to "contemplate equally"; among the ten eyes, the wisdom eye contemplates phenomena, and because there are no phenomena it does not see, it is called "equal contemplation." Thus, seeing its phenomena in detail is "clear," and penetrating deeply to its nature is "penetrating." Wishing to subsume all eyes in one and thoroughly penetrate both noumenon and phenomena, it simply raises wisdom. 3. From "in all" onward, their profound samādhi is already fulfilled. "Samādhi" is translated here as equal retention, because it is far removed from torpor and restlessness, equanimously holding the mind to focus upon one realm. Yet it says "all" because all other conditions are likewise a single realm; the tathatā-samādhi is its samādhi essence, yet entering distinctions according to realms are as many and varied as dust motes, hence it says "all." Horizontally, there is no samādhi not exhausted; vertically, it enters deeply without bounds, hence it says "complete." The obstructions to samādhi are forever gone, hence it says "pure." Second, from "eloquence" onward, the fulfillment of other-benefiting practice has three clauses, which are the benefits of conversion through the three wheels: 1. Speech contains the four unhindered analytical knowledges, which is the wheel of orthodox teaching. Unhindered eloquence means skillfully revealing profound noumenon; unhindered ability means skillfully responding to capacities and conditions. Expounding all phenomena, it is vast and boundless; answering distinctly a thousand objections, it is inexhaustible; hence it is like an ocean. Furthermore, when an ocean encounters winds, great waves surge like clouds; when wisdom meets requests from capacities, the eloquence of speech surges like billows. Since the requester is granted \[the teaching\], boundless eloquence is also vast and inexhaustible. 2. From "possessing the Buddha's" onward is the bodily action's wheel of supernormal powers: this means the three actions are faultless and wisdom is profound and unshakeable; because they possess the Buddha's merits, their external deportment is dignified, solemn, and venerable. 3. From "knowing sentient beings" onward is the mental action's wheel of knowing others' minds: this broadly clarifies the meaning of spiritual faculties, its text encompassing natures and inclinations. "According to what is appropriate" means faculties may be ripe or unripe, so conversion does not miss its timing; vessels may be large or small, so the imparting of teachings is without error. "Converting" means teaching and transforming, namely gathering in those who should be gathered in. "Subduing" means taming, namely crushing those who should be crushed. By fully practicing this, they enter the true Dharma. Third, from "entering the storehouse of the dharmadhātu" onward, reaching the peak in the station of realizing noumenon also has three clauses: 1. Realizing the dharma of noumenon: this means realizing and entering the equal, true storehouse of the dharmadhātu through great wisdom. According to the Foxing lun (Treatise on Buddha-nature), there are five storehouses: (1) The tathāgatagarbha: this means being within defilement, containing the fruition dharmas. (2) The naturally pure storehouse: this means being unstained while within defilement. (3) The dharmakāya storehouse: this means the fruition station, serving as the basis for merits. (4) The supramundane supreme storehouse: this means emerging from defilement, transcending the two vehicles and bodhisattvas. (5) The dharmadhātu storehouse: this means pervading both cause and fruition; externally upholding all defiled and pure conditioned phenomena, it is called the dharmadhātu; internally containing all nature-virtues as numerous as the sands of the Ganges, it is again called a storehouse. This meaning is broad and pervasive, and is thus realized and entered here. As for "wisdom without distinction": the storehouse to be realized is equal, requiring non-discrimination to accord with it; thus wisdom itself is without distinction, which is due to the above meaning that the grasper and the grasped are not disparate. Furthermore, this realizing wisdom and the realized storehouse obscurely merge into a single flavor without difference between object and wisdom, hence it is said to be "without distinction." This again has two aspects: (1) Identical in being markless: a later passage of the sūtra states, "There is not the slightest dharma that is entered by wisdom, nor is there the slightest wisdom that enters into a dharma." (2) Identical in being the dharmadhātu: the grasper and grasped completely encompass each other. Later it says, "There is no suchness outside wisdom to be entered by wisdom," because wisdom completely encompasses suchness; "nor is there any wisdom outside suchness that can realize suchness," because suchness entirely encompasses wisdom. If all are of one flavor, would this make wisdom identical to the object such that there is no wisdom? Ancient worthies explained: "Because the marks of wisdom are exhausted, it is not existent; because there is that which can make the marks of wisdom exhausted, it is not non-existent." If not so, how could all marks be exhausted while wisdom alone remains? Therefore, with respect to the object, it does not obstruct the true while constantly being conventional; with respect to wisdom, it does not obstruct quiescence while constantly illuminating; thus object and wisdom are not one. The object does not obstruct the conventional while constantly being true; wisdom does not abandon illumination while constantly being quiescent; thus object and wisdom are not different. The object has no duality between emptiness and existence; wisdom harmonizes both quiescence and illumination; hence it is said to be "without distinction." The above explanation is based on true noumenon being tranquil, which accords with cessation and quiescence, and conventional truth being active, which accords with contemplation and illumination. In the Qixin lun (Awakening of Faith) and other texts, this explanation was temporarily offered, but it did not exhaust the source, for it caused illumination of the true to be unable to be called illumination, and the time of illuminating the conventional to be unable to be immediately quiescent. Now, the correct explanation is: when speaking of function, they are the same yet distinct, because the object cannot illuminate while wisdom possesses illumination; when speaking of quiescence, they are distinct yet the same, because object and wisdom have no disparate flavor. Because they are the same, they have no mind toward this or that, according through the forgetting of mind; because they are distinct, they do not lose the efficacy of illumination, wisdom being different from wood and stone. Therefore it is called true wisdom realizing noumenon: the object is solely quiescent, while wisdom is quiescent yet constantly illuminating. If explained in terms of illuminating the conventional, one illuminates differentiated realms through subsequent wisdom; if explained in terms of harmonizing the true and the conventional, the object has no duality between true and conventional, and wisdom acts with both provisional and ultimate, likewise being of a single flavor without losing cessation, because although both are active, it is immediately quiescent. As for the three contemplations and the harmonization of object and wisdom, these will be analyzed below. 2. From "realizing the Buddha's" onward explains the realization of fruition dharmas. "Liberation" means sovereign function, as stated in the chapter "Inconceivable Dharmas": "in a single thought-moment establishing all buddha-works of the three times," and so forth, there being ten in total, as expounded at length there. Because function is immediately true, because profound function has no boundaries, and because vastness reaches to the furthest limit, it is said to be "realized." 3. From "able to follow" onward clarifies reaching the peak of stations. This means the body of Samantabhadra pervades the six stations; according with whatever station he is in, he upholds all through the power of his ocean of vows. Hence the old translation of the sūtra states, "Being in one stage, he universally gathers all the virtues of all stages." The present text follows the Western syntax; if it followed this land, it should say: "He is able to enter any single stage through skillful means, and through the power of the ocean of vows uphold all stages." Yet some cite the Sanskrit text to explain at length that the divisions and combinations of clauses here are different; this is not necessarily so. Why? Translating Sanskrit into Chinese is truly not easy; if the text varies slightly, what is valued is that the purport does not deviate from the core; if the principle cannot be understood, correct it with the Sanskrit text; if the translator's intention was shallow, reconcile it with the old translation of the sūtra; with different words and identical meanings, why cite extensively? "Constantly accompanied by wisdom" clarifies that wisdom exhausts the future limit. The text contains two meanings: first, looking back to the preceding, it means that although in a single stage in the causal state, the power of vows upholds the virtues of all stages, all being accompanied by wisdom, never leaving that single stage to the end of the future limit. As with one stage, so it is with the other stages; therefore the causal gate exhausts the future, constantly being the bodhisattvas of each and every station, never seeing a time when they become buddhas. Second, looking forward to what follows, with great wisdom that exhausts the future, they enter the fruition ocean of the Tathāgata. Although there are two meanings, following the former meaning is superior. > — English (machine translation) (machine translation) - [Previous: 5.14](https://indike.org/pramana/in.bauddha.taisho.1735.5.14) - [Next: 5.16](https://indike.org/pramana/in.bauddha.taisho.1735.5.16) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1735.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.5.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.5.15](https://indike.org/pramana/in.bauddha.taisho.1735.5.15) · Pramāṇa