[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) › 57.30 # 大方廣佛華嚴經疏 57.30 大方廣佛華嚴經疏 57.30 - **Language:** Classical Chinese ### [57.30](https://indike.org/pramana/in.bauddha.taisho.1735.57.30) 第六普眼長者，寄善現行。國名藤根者，夫藤根深入於地，上發華苗。表善現行般若證深能生後得，後得隨物而轉，故取類於藤。城名普門者，實相般若無所不通故。長者名普眼者，觀照般若無不見故。第一依教趣求中，言深入諸佛無量知見者，無量有二義：一多故，即權智境；二無分量故，即實慧境。境無量故，智亦無量。知見亦二義：一別，謂知即是智，見即是慧，即照二境之智慧。二通者，謂知見二字俱是如來能證，如實知彼義故，即無障礙智。若爾，何假重言？為揀比知，所以言見。為揀肉眼見，所以云知，此如世親《般若論》釋悉知悉見。入謂證達，餘句易了。 > Sixth, the elder Samantanetra, lodges in the practice of good manifestation (kuśalaprabhāvanā). The country is named Vine Root (Kaṇṭhaka/Rattamāla): vines take root deep in the earth, and above sprout flowers and shoots. This represents that the prajñā of the practice of good manifestation realizes deeply and can produce subsequent \[wisdom\], and subsequent wisdom shifts in accordance with beings; hence an analogy is drawn from vines. The city is named Samantamukha (Universal Gate), because the prajñā of the true mark leaves nothing unpenetrated. The elder is named Samantanetra (Universal Eye), because contemplative prajñā leaves nothing unseen. In the first part, proceeding and seeking in accordance with the teaching: in saying "deeply entering the immeasurable knowledge and vision of all Buddhas," "immeasurable" has two meanings: first, being numerous, which is the realm of expedient wisdom; second, being without measure, which is the realm of real wisdom. Because the realm is immeasurable, wisdom is also immeasurable. "Knowledge and vision" also has two meanings: first, distinct, meaning knowledge is jñāna and vision is prajñā, which are the wisdom and discernment that illuminate the two realms; second, shared, meaning that the two words "knowledge" and "vision" are both that which the Tathāgata can realize, because he knows their meaning as it truly is—namely, unobstructed wisdom. If so, why bother to repeat the words? To distinguish it from inferential knowledge, he says "vision." To distinguish it from the vision of the fleshy eye, he says "knowledge." This is like Vasubandhu's commentary on the Prajñāpāramitā Sūtra explaining "completely knowing, completely seeing." "Entering" means realizing and reaching. The remaining lines are easy to understand. > — English (machine translation) (machine translation) - [Previous: 57.29](https://indike.org/pramana/in.bauddha.taisho.1735.57.29) - [Next: 57.31](https://indike.org/pramana/in.bauddha.taisho.1735.57.31) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.1735.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.57.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.57.30](https://indike.org/pramana/in.bauddha.taisho.1735.57.30) · Pramāṇa