[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) › 50.6 # 大方廣佛華嚴經疏 50.6 大方廣佛華嚴經疏 50.6 - **Language:** Classical Chinese ### [50.6](https://indike.org/pramana/in.bauddha.taisho.1735.50.6) 第六出現之行。前明分齊境智無邊，今彰運用則悲智無盡，雖智海已滿，悲無息故。長行中二：先標舉、後釋相。釋相中三：初雙標二行、次雙釋二行、後雙結二行。今初，義有多含：一無礙行者，即理之事行。真如行者，即事之理行。前即行相，後即行體。又前是即智之悲，後是即悲之智。前即真之俗，後即俗之真，融而無礙為如來行。第二「佛子如真如」下雙釋，中二：先釋真如行、後釋無礙行。今初，真如之名，言含法喻。文中有三：初牒名以解，明體絕三際，故同真如。契如成行，行即如也。過未非緣，故不生不動；現在離緣，故非起也。二復舉法界無形明雙非契中，是知實相等，皆如來行。三舉鳥飛虛空喻，釋非量義。非量有二：一行廣無量故，云如來行無邊際故；二即事同真便無分量，故以空喻。既無有量，何有無量？若謂無量，即是量故。雙非永寂，為如來行，故心彌虛、行彌曠，終日行而未曾行。故《涅槃》云「復有一行是如來行，所謂大乘大般涅槃。」第二「佛子如來應正等」下釋無礙行。文中二：先約法總明、後以喻別顯。今初。智無所住，悲示所行，即悲智無礙，自無二礙、令他無礙，皆無礙行也。二別以喻顯中二喻：初金翅闢海喻，喻即智之悲；後日月無思喻，喻悲不失智。第三「佛子至應以如是」下雙結二行。性結真如，相結無礙。 > The sixth section is the practice of manifestation. Previously it explained that the realm of range and wisdom are boundless; now it reveals that in application, compassion and wisdom are inexhaustible; although the ocean of wisdom is already full, compassion never ceases. In the prose are two parts: first, stating them; second, explaining the characteristics. In explaining the characteristics there are three parts: first, stating the two practices; next, explaining the two practices; finally, concluding the two practices. Now for the first part, the meaning has multiple implications: 1. Unobstructed practice is the phenomenal practice of noumenon. Tathatā practice is the noumenal practice of phenomena. The former is the mark of practice, while the latter is the essence of practice. Furthermore, the former is compassion identical to wisdom, while the latter is wisdom identical to compassion. The former is the conventional identical to the ultimate, while the latter is the ultimate identical to the conventional; fused without obstruction, they constitute the Tathāgata's practice. Second, from 'Sons of the Buddha, just as tathatā' onward, it explains both, containing two parts: first explaining tathatā practice, and then unobstructed practice. Now for the first part: the name 'tathatā' contains both Dharma and metaphor. In the text are three parts: first, repeating the name to interpret it, explaining that the essence transcends the three times, and hence is identical to tathatā. Conforming to suchness forms practice, and practice is identical to suchness. Past and future are not conditions, hence neither arising nor moving; the present is free from conditions, hence not originating. Second, it again cites the formlessness of the dharmadhātu to explain that negating both accords with the middle, from which we know that the true mark and so forth are all the Tathāgata's practice. Third, it cites the metaphor of a bird flying through empty space to explain the meaning of non-measure. Non-measure has two aspects: 1. Because the practice is vast and immeasurable, it is said that the Tathāgata's practice has no boundaries. 2. Being phenomenal yet identical to the real, it is devoid of delimited measure; hence it is illustrated by empty space. Since it has no measure, how could there be an immeasurable? If one posits an immeasurable, that itself is a measure. The perpetual quiescence of negating both constitutes the Tathāgata's practice; therefore, the mind becomes increasingly void, and the practice increasingly vast—practicing all day, yet never having practiced. Therefore the \*Mahāparinirvāṇa-sūtra\* states: 'There is yet another practice which is the Tathāgata's practice, namely the Great Vehicle's Mahāparinirvāṇa.' Second, from 'Sons of the Buddha, the Tathāgata, Arhat, Samyaksambuddha' onward, it explains unobstructed practice. In the text are two parts: first generally clarifying according to the Dharma, and then separately illustrating through metaphors. Now for the first part: wisdom does not abide anywhere, and compassion manifests what is practiced; that is, compassion and wisdom are unobstructed, being intrinsically free from the two hindrances and causing others to be unobstructed—all of which are unobstructed practice. In separately illustrating through metaphors are two metaphors: first, the metaphor of the garuḍa cleaving the ocean, which illustrates compassion identical to wisdom; second, the metaphor of the sun and moon having no deliberate thought, which illustrates compassion not losing wisdom. Third, from 'Sons of the Buddha, one should in this manner' onward, it concludes both practices: the nature concludes tathatā, and the mark concludes unobstructedness. > — English (machine translation) (machine translation) - [Previous: 50.5](https://indike.org/pramana/in.bauddha.taisho.1735.50.5) - [Next: 50.7](https://indike.org/pramana/in.bauddha.taisho.1735.50.7) - [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.50.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.50.6](https://indike.org/pramana/in.bauddha.taisho.1735.50.6) · Pramāṇa