[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 12.32 # 大方廣佛華嚴經隨疏演義鈔 12.32 大方廣佛華嚴經隨疏演義鈔 12.32 - **Language:** Classical Chinese ### [12.32](https://indike.org/pramana/in.bauddha.taisho.1736.12.32) 疏「又十卷楞伽」者，文言稍博，大意無殊四卷中義。若四卷經，當其第二。大慧白佛言：「世尊！非言說有性，有一切法耶？世尊！若無性者，言說不生。世尊！是故言說有性，有一切法。」佛告大慧：「無性而作言說，謂兔角龜毛等，世間現言說。」又云「大慧！非一切剎土有言說。言說者，是化故耳。或有佛剎瞻視聽法，或有作相，或有揚眉，或有動睛，或噓或吹或謦咳，或念剎土，或動搖。大慧！如瞻視及香積世界、普賢如來國土，但以瞻視令諸菩薩得無生法忍及諸勝三昧。是故非言說有性，有一切法。大慧！見此世界故，蚊蚋蟲蟻是等眾生無有言說，而各辦自事。」釋曰：以上所引，證知皆教。然《楞伽》意兼，又遣言及遣諸法。思之可知。十卷經中，大同於此。疏「又香積」下，第三結釋大意。於中有三：初引例總收、次結成說聽、後況出此經。今初，含有內外典據。「香積世界飡香飯而三昧顯」者，亦是《淨名經》意。而是〈香積品〉中，又與前文影略，前說色觸等，今辯香之與味，欲令六塵皆作佛事。故經云「爾時維摩詰問香積菩薩：『彼土如來以何說法？』彼菩薩曰：『我土如來無文字說，但以眾香令諸天人得入律行。菩薩各各坐香樹下，聞斯妙香，即獲一切德藏三昧。得三昧者，菩薩所有功德皆悉具足。』」釋曰：此即以香顯三昧也。又前文云「與諸菩薩方共坐食，有諸天子皆號香嚴，悉發阿耨多羅三藐三菩提心。」即食味之益也。又下〈菩薩品〉中，明飯久如當消，云「未入正位食此飯者，得入正位然後乃消。」又云「已發大乘意食此飯者，得無生忍然後乃消。」釋曰：此即味為佛事，故疏統收經意，含於二處經文也。疏「極樂國土聽風柯而正念成」者，即《彌陀經》云「舍利弗！極樂國土，微風吹動諸寶行樹及寶羅網，出微妙音，譬如百千種樂同時俱作。聞是音者，自然皆生念佛念法念僧之心。舍利弗！極樂國土成就如是功德莊嚴。」以經對疏，文義可知。疏「絲竹可以傳心」者，即《史記》中事。含其多事，謂漏月傳意於秦主，果脫荊軻之手；相如寄聲於卓氏，終獲文君之隨。帝釋有法樂之臣，馬鳴有和羅之伎。皆絲竹傳心也。疏「目擊以之存道」者，即《莊子》中事。「夫子欲見溫伯雪子，久而不見。及見，寂無一言。及出，子路怪而問曰：『夫子欲見溫伯雪子久矣。何以相見，寂無一言？』夫子曰：『若斯人者，目擊而道存，亦不可以容聲者矣。』」 > Regarding the commentary's reference to the "ten-fascicle \*Laṅkā\[vatāra-sūtra\]\*": its text is slightly more extensive, but its general meaning does not differ from the meaning in the four-fascicle version. In the four-fascicle sūtra, it corresponds to the second fascicle. Mahāmati addressed the Buddha, saying: "World-Honoured One, does not verbal explanation have an intrinsic nature, such that all dharmas exist? World-Honoured One, if there were no nature, verbal explanation would not arise. World-Honoured One, therefore verbal explanation has an intrinsic nature, and all dharmas exist." The Buddha told Mahāmati: "Speech is made about things without nature, such as rabbit horns and turtle hair, which are conventionally spoken of in the world." It also says: "Mahāmati, it is not the case that all lands have verbal explanations. Verbal explanation is merely for transformation. In some Buddha lands, they look upon and listen to the Dharma; in some, they make gestures; in some, they raise their eyebrows; in some, they move their eyes; or they sigh, or blow, or cough, or contemplate the lands, or shake. Mahāmati, as in the lands of looking upon, the Fragrant Accumulation world, and the land of the Tathāgata Samantabhadra, merely by looking upon, they cause bodhisattvas to attain anutpattikadharmakṣānti and various superior samādhis. Therefore, it is not that verbal explanation has an intrinsic nature such that all dharmas exist. Mahāmati, behold this world: sentient beings such as mosquitoes, gnats, worms, and ants have no verbal explanations, yet each accomplishes its own affairs." Explanation: The passages cited above prove that all these are teachings. However, the intent of the \*Laṅkāvatāra\* additionally dispels words as well as dispelling all dharmas. This can be understood through reflection. In the ten-fascicle sūtra, it is largely identical to this. Regarding the commentary from "Moreover, in the Fragrant Accumulation \[world\]" downwards: third is the concluding explanation of the overarching meaning. Within this, there are three parts: first, citing analogies to subsume them generally; next, concluding on speaking and listening; and last, using this to bring out this sūtra by comparison. Now for the first, it contains allusions to both Buddhist and non-Buddhist classics. "In the Fragrant Accumulation world, eating fragrant rice makes samādhi manifest" is also the intent of the \*Vimalakīrti-sūtra\*, found in the "Fragrant Accumulation" chapter; it complements the previous text. The previous passage spoke of visible form, tangibles, and so forth; now it explains fragrance and taste, intending that all six sensory objects perform the Buddha's work. Thus the sūtra says: "At that time, Vimalakīrti asked the bodhisattvas of Fragrant Accumulation: 'How does the Tathāgata of that land preach the Dharma?' Those bodhisattvas replied: 'The Tathāgata of our land does not speak through words; he merely uses diverse fragrances to enable the gods and humans to enter disciplined conduct. Each bodhisattva sits under a fragrant tree, and smelling this wonderful fragrance, immediately attains the samādhi of all treasuries of virtue. For those who attain this samādhi, all merits of a bodhisattva are completely fulfilled.'" Explanation: This is revealing samādhi through fragrance. Furthermore, the preceding text says: "Just as he was sitting and eating with the bodhisattvas, there were devaputras all named Fragrant Adornment, who all generated the mind of anuttarasamyaksaṃbodhi." This is the benefit of the taste of food. Furthermore, the later "Bodhisattva" chapter clarifies how long it takes for the rice to digest, stating: "For those who have not entered the right determination, when they eat this rice, they enter the right determination, and only then is it digested." It also states: "For those who have already generated the Mahāyāna aspiration, when they eat this rice, they attain anutpattikadharmakṣānti, and only then is it digested." Explanation: This shows taste performing the Buddha's work. Therefore, the commentary synthesises the intent of the sūtra, encompassing texts from two places. Regarding the commentary's "In the land of Ultimate Bliss, listening to the wind in the branches brings right mindfulness to completion": this is as the \*Amitābha-sūtra\* says: "Śāriputra, in the land of Ultimate Bliss, a gentle breeze stirs the rows of jeweled trees and jeweled nets, producing subtle and wonderful sounds, just as if a hundred thousand kinds of music were playing simultaneously. Those who hear this sound naturally give rise to mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha. Śāriputra, the land of Ultimate Bliss is accomplished with such adorned virtues." Comparing the sūtra to the commentary, the text and meaning are obvious. Regarding the commentary's "Strings and bamboo can transmit the heart": this refers to matters in the \*Records of the Grand Historian\* (\*Shiji\*). It encompasses several events: such as Lou Yue transmitting his intention to the King of Qin so that he escaped Jing Ke's hand; or Xiangru sending his musical sound to the Zhuo family, ultimately winning Wenjun's accompaniment. Śakra had ministers of Dharma music, and Aśvaghoṣa had the performance of \*Rāṣṭrapāla\*. All these are strings and bamboo transmitting the heart. Regarding the commentary's "Meeting the eye, the Way is preserved": this refers to an event in the \*Zhuangzi\*: "Confucius wished to see Wenbo Xuezi, but did not see him for a long time. When he saw him, he was silent without a single word. When he came out, Zilu found it strange and asked, 'You have long wished to see Wenbo Xuezi. Why was there not a single word spoken when you met?' Confucius said, 'With a person like this, upon meeting the eye, the Way is preserved; there is no place to admit sound.'" > — English (machine translation) (machine translation) - [Previous: 12.31](https://indike.org/pramana/in.bauddha.taisho.1736.12.31) - [Next: 12.33](https://indike.org/pramana/in.bauddha.taisho.1736.12.33) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1736.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.12.32) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.12.32](https://indike.org/pramana/in.bauddha.taisho.1736.12.32) · Pramāṇa