[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) › 50.2 # 大方廣佛華嚴經疏 50.2 大方廣佛華嚴經疏 50.2 - **Language:** Classical Chinese ### [50.2](https://indike.org/pramana/in.bauddha.taisho.1735.50.2) （已下入第五十二經）第五明出現境界，正顯分齊之境，兼辨所緣之境。依初義者，前約智以顯心，此正明智用分齊。依後義者，前明能知，今辨所緣，由所緣無邊故，顯分齊難思，分齊難思故，方窮所緣之境。二義相成，如函蓋相稱。文中，長行分三，謂標、釋、結。釋中二：先法、後喻。法中亦二：先廣取所緣，顯分齊境；後近取諸心，以況佛境。前中又二：先列所緣無邊、後顯分齊無量。今初。先令以無障礙智為能知者，非此不能量佛境故。後正顯所緣，文有十句：一通舉所化。二化時。三化處。四化法。五所化人。六七八三皆明所證，於中真如語其體，常一味故，云無差別。法界生法所依，故云無礙實際。是窮事至實，故云無邊。九化處分齊。後一遍通。若約二諦境，前五為俗、次三為真，九通真俗，事空理空俱是空故。後一雙非，顯前九境即同無故。若約三諦，空即是真，三真為中道。若以五界攝之，初三是世界無量，四即調伏及調伏加行界，五即眾生，次三即法界，餘二雙非。二「佛子如一切」下顯分齊無量中，先約十境以顯分齊，境智相稱故皆無量；後約無境顯其非有，乃至真如皆不可得故。是以諸境雲興而常寂也。如無既爾，如真如等無變易等亦然。第二「佛子至應知心」下近取諸心以況佛境。於中二：先正明、後徵釋。今初。無量無邊，語其相用廣大。無縛無脫，明其體性深寂。次徵意云：何以將心況於佛境？釋意云：菩薩自心隨思即顯，故無分量。佛境亦爾，隨機顯現若身若智，何有量耶？智假思顯則性無縛脫，不為相縛後無脫故。 > (From here onward enters the fifty-second fascicle of the sūtra.) The fifth section explains the sphere of manifestation, directly revealing the realm of range and limitation, and concurrently analyzing the realm of cognitive objects. Relying on the first meaning, previously it revealed the mind in terms of wisdom, while here it directly explains the scope and range of the function of wisdom. Relying on the latter meaning, previously it explained that which knows, while now it analyzes cognitive objects; because cognitive objects are boundless, it reveals that the range is inconceivable, and because the range is inconceivable, only then does one exhaust the realm of cognitive objects. The two meanings complement each other, like a box and its lid matching. In the text, the prose is divided into three: the heading, the explanation, and the conclusion. Within the explanation there are two parts: first the Dharma, then the metaphors. In the Dharma there are also two parts: first broadly taking cognitive objects to reveal the realm of range; second, drawing upon the various minds to metaphorically illustrate the Buddha's sphere. In the former there are also two parts: first listing the boundlessness of cognitive objects, and then revealing that the range is immeasurable. Now for the first part: first it causes one to take unobstructed wisdom as that which knows, for without this one cannot measure the Buddha's sphere. Then it directly reveals the cognitive objects; the text has ten clauses: 1. Generally citing those who are transformed. 2. The time of transformation. 3. The place of transformation. 4. The Dharma of transformation. 5. The persons transformed. 6, 7, and 8 all explain what is realized; therein, 'tathatā' speaks of its essence, which being constantly of one flavor is said to be 'undifferentiated'; 'dharmadhātu' is that upon which arisen phenomena rely, hence it is said to be 'unobstructed'; the 'limit of reality' (bhūtakoṭi) is exhausting phenomena to reach the real, hence it is said to be 'boundless'. 9. The scope of the place of transformation. 10. Universally pervading. If considered in terms of the sphere of the two truths, the first five are the conventional, the next three are the ultimate, and the ninth pervades both the ultimate and conventional, since both the emptiness of phenomena and the emptiness of noumenon are empty. The last one negates both, revealing that the previous nine realms are identical with non-being. If considered in terms of the three truths, emptiness is the ultimate, and the three ultimates constitute the middle way. If subsumed under the five realms: the first three are the immeasurability of the world-realm; the fourth is the realm of taming and the preparation for taming; the fifth is the realm of sentient beings; the next three are the dharmadhātu; the remaining two negate both. Second, from 'Sons of the Buddha, just as all' onward, in revealing that the range is immeasurable, it first relies on the ten realms to reveal the range, and because the realm and wisdom correspond to each other, they are all immeasurable; afterwards, it relies on having no realm to reveal its non-existence, since even tathatā is unattainable. Therefore, the various realms arise like clouds while remaining ever quiescent. Since this is so for non-being, the same applies to the non-alteration and so forth of tathatā. Second, from 'Sons of the Buddha, one should know the mind' onward, it draws upon the various minds to metaphorically illustrate the Buddha's sphere. Therein are two parts: first directly explaining, and then questioning and explaining. Now for the first part: 'immeasurable and boundless' speaks of the vastness of its marks and functions. 'Without bondage and without liberation' explains that its essential nature is profoundly quiescent. Next, the intent of the question says: Why use the mind to metaphorically illustrate the Buddha's sphere? The intent of the explanation says: A bodhisattva's own mind manifests in accordance with thought, and hence has no fixed measure. The Buddha's sphere is also like this: manifesting according with the capacities \[of beings\], whether as body or as wisdom, how could there be a measure? When wisdom relies on thought to manifest, its nature is devoid of bondage and liberation, because it is not bound by marks and consequently there is no liberation. > — English (machine translation) (machine translation) - [Previous: 50.1](https://indike.org/pramana/in.bauddha.taisho.1735.50.1) - [Next: 50.3](https://indike.org/pramana/in.bauddha.taisho.1735.50.3) - [Up: 50](https://indike.org/pramana/in.bauddha.taisho.1735.50) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.50.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.50.2](https://indike.org/pramana/in.bauddha.taisho.1735.50.2) · Pramāṇa