[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) › 13.15 # 大方廣佛華嚴經隨疏演義鈔 13.15 大方廣佛華嚴經隨疏演義鈔 13.15 - **Language:** Classical Chinese ### [13.15](https://indike.org/pramana/in.bauddha.taisho.1736.13.15) 疏「故出現」下，後引證也。初引當經，如前已解，至下本文重明。後「又佛性」下，引論證成。然此品中說如來藏，乃有三義，今是其一。言三義者，論云「復次如來藏義有三種應知。何者為三？一所攝藏、二隱覆藏、三能攝藏。」此中疏引，即第一所攝藏也。以為如來之所攝故，名如來藏。故彼論云「一所攝名藏者，佛說約住自性如如，一切眾生是如來藏。言如如者，有二義：一如如智、二如如境。並不倒故，名曰如如。言來者，約從自性來至得果，是名如來性。雖是一因名應得、果名至得，其體不二，但由清濁有異。在因位時，違二空理，故起無明而為煩惱。所雜亂故，名為染濁。雖未即顯，必當可現，故名應得。若至果時，與二空合，無復惑累，煩惱不染，說名為清。果已顯現，故名至得。譬如水性體非清濁，但由穢不穢故有清濁名，應得至得二義亦爾。云云。」所言藏者，一切眾生等，與疏全同。次下論即云「復次藏有三種：一顯正境無比，離如如境，無別一境出此境故。二顯正行無比，離此智外，無別勝智過此智故。三為現正果無比，無別一果過此果故。故曰無比。由此果能攝藏一切眾生故，說眾生為如來藏。」今疏中所引，但取佛含眾生之義，故略引其初後耳，下更略引次之二藏。二隱覆為藏者，道前猶為煩惱所覆眾生不見故。三能攝為藏，果地之中一切功德，應得性時攝之已盡故。今取果攝故，亦不引後之二藏。疏「又下出現」下，三又引當經況出攝聽。諸法皆攝，何獨聽法眾生？於中又二重舉況：一明一身頓攝眾生；二明智廣同空，一切情器本居智內，何由用攝耶？然第一文即〈出現〉偈云「如三世劫剎眾生，所有心念及根欲，如是等身皆現顯，是故正覺名無量。」今疏上二句，但略如及二字耳。言「尚皆一身頓現」者，即長行中意。經云「如來成正覺時，以一方便入善覺智三昧。入三昧已，於一成正覺廣大身，現一切眾生數等身，住其身中。如一成正覺身，一切成正覺廣大身悉亦如是。」然彼經長行以身攝身，偈頌之中明其總攝。今但取長行之一身，對偈中之廣攝，以顯難思耳。故言尚皆一身頓現者，此一「尚」字即是舉況。一聽法人，下況佛智，更彰廣大，即第八十經普賢讚佛偈初。經云「佛智廣大同虛空，普遍一切眾生心，悉了世間諸妄想，不起種種異分別。」今疏引者，意通前半，正取大智以況一身，故但引初一句而已。 > Regarding the commentary's "Hence the 'Manifestation' \[chapter\]" and so forth: next is the citation of proof. First, it cites this very sūtra, as already explained above, which will be clarified again in the main text below. Next, under "Furthermore, the \*Buddha-nature \[Treatise\]\*", it cites a treatise as verification. In this chapter, when explaining the tathāgatagarbha, there are three meanings, and this is one of them. Regarding the three meanings, the treatise says: "Furthermore, it should be known that the meaning of tathāgatagarbha is threefold. What are the three? First, the treasury that is subsumed; second, the treasury of concealment; third, the treasury capable of subsuming." What the commentary cites here is the first, the treasury that is subsumed. Because it is subsumed by the Tathāgata, it is named tathāgatagarbha. Therefore, that treatise says: "First, regarding what is called a treasury by being subsumed: the Buddha explained that in terms of abiding in the suchness of self-nature, all sentient beings are the tathāgatagarbha. As for 'suchness', it has two meanings: first, the cognition of suchness; second, the objective sphere of suchness. Because neither is inverted, it is called suchness. As for 'come' \[in Tathāgata\], it is spoken of in terms of coming from the self-nature to attain the fruit; this is called the nature of the Tathāgata. Although it is a single cause called 'ought-to-be-attained' and its fruit is called 'having-arrived-at-attainment', their essence is non-dual; there is merely a difference of pure and defiled. When in the causal stage, it goes against the principle of the two emptinesses, so avidyā arises and forms afflictions. Because it is intermixed and perturbed, it is named defiled and turbid. Although it is not yet manifested, it certainly can be revealed; hence it is called 'ought-to-be-attained'. When arriving at the fruition stage, it unifies with the two emptinesses, free from further encumbrance of delusions and unstained by afflictions; this is described as pure. The fruit is already manifest; hence it is called 'having-arrived-at-attainment'. For example, the nature of water is in essence neither clear nor turbid, but based on whether it has impurities or not, it has the names clear and turbid; the two meanings of 'ought-to-be-attained' and 'having-arrived-at-attainment' are also like this," and so forth. What is called the "treasury"—all sentient beings and so on—is completely identical to the commentary. Next, the treatise immediately says: "Furthermore, the treasury is threefold: first, revealing that the correct objective sphere is peerless, for apart from the objective sphere of suchness, there is no other objective sphere that surpasses this sphere; second, revealing that the correct practice is peerless, for apart from this cognition, there is no other superior cognition that exceeds this cognition; third, displaying that the correct fruit is peerless, for there is no other fruit that exceeds this fruit. Hence it is said to be peerless. Because this fruit can subsume and contain all sentient beings, sentient beings are said to be the tathāgatagarbha." Now, what is cited in the commentary merely takes the meaning of the Buddha containing sentient beings, so it only briefly cites the beginning and end; below it further briefly cites the subsequent two treasuries. "Second, concealment as a treasury" means that prior to the path, it is still covered by afflictions and sentient beings do not see it. "Third, being capable of subsuming as a treasury" means that in the fruition stage, all merits were already completely subsumed at the time of the nature of 'ought-to-be-attained'. Now, because it adopts the subsumption by the fruit, it also does not cite the latter two treasuries. Regarding the commentary's "Furthermore, below, the 'Manifestation' \[chapter\]" and so forth: third, it further cites this very sūtra to draw an analogy illustrating the subsumption of the listener. If all dharmas are subsumed, why only the sentient beings listening to the Dharma? Within this there are again two layers of drawing analogies: first, clarifying that a single body suddenly subsumes sentient beings; second, clarifying that cognition is as vast as empty space, so that all sentient beings and physical realms originally dwell within cognition—how could it require effort to subsume them? The first passage is the verse from the "Manifestation" chapter: "Like the mental thoughts, faculties, and desires / Of sentient beings in kalpas and lands of the three times, / Bodies such as these are all manifested; / Therefore the Rightly Awakened One is called measureless." The first two lines in the commentary merely omit the two characters "like" and "and". The statement "even all suddenly appear in a single body" reflects the meaning of the prose passage. The sūtra says: "When the Tathāgata achieves correct awakening, through a single upāya he enters the samādhi of well-awakened cognition. Having entered this samādhi, within a single vast body of correct awakening, he manifests bodies equal in number to all sentient beings, dwelling within their bodies. Just as with this one vast body of correct awakening, so it is with all vast bodies of correct awakening." That sūtra's prose uses body to subsume bodies, while the verses clarify total subsumption. Here, it merely takes the "single body" of the prose against the "vast subsumption" in the verse to reveal its unfathomability. Therefore, saying "even all suddenly appear in a single body" uses this single word "even" to draw an analogy. If a single person listening to the Dharma is analogized below to the Buddha's cognition, it further shows its vastness, which is the beginning of Samantabhadra's verse praising the Buddha in the eightieth fascicle. The sūtra says: "The Buddha's cognition is vast and equal to empty space, / Pervading the minds of all sentient beings, / Completely comprehending all worldly false thoughts, / Without giving rise to various disparate conceptualizations." What the commentary cites here intends to encompass the first half, specifically taking the great cognition to draw an analogy for the single body; hence it only cites the very first line. > — English (machine translation) (machine translation) - [Previous: 13.14](https://indike.org/pramana/in.bauddha.taisho.1736.13.14) - [Next: 13.16](https://indike.org/pramana/in.bauddha.taisho.1736.13.16) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1736.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.13.15) — English, machine translation ## Linked texts (1) - [佛性論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.buddhagotrasastra-t1610*zh-paramartha.2.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.13.15](https://indike.org/pramana/in.bauddha.taisho.1736.13.15) · Pramāṇa