[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) › 13.23 # 大方廣佛華嚴經隨疏演義鈔 13.23 大方廣佛華嚴經隨疏演義鈔 13.23 - **Language:** Classical Chinese ### [13.23](https://indike.org/pramana/in.bauddha.taisho.1736.13.23) 疏「彼宗雖不立」下，釋妨。謂有問言：彼宗真如凝然，何有流義？故疏通云「而說佛證體」等。此中逆順總有四法，展轉相依。若逆推者，此之教法從何而立？答：從佛後得智立。此後得智復依何生？由根本智。故論云「了俗由證真，故說為後得。」此根本智從何而立？由冥真如，故名真如最為根本。若順說者。梁論第十釋云「真如於一切法中最勝。由緣真如起無分別智，無分別智是真如所流，此智於諸智中最勝。由此智流出後得智，後得智所生大悲，此大悲於一切定中最勝。因此大悲，如來欲安立正法救濟眾生，說大乘十二部經。此法是大悲所流，此法於一切法中最勝。菩薩為得此法，一切難行能行、難忍能忍，由觀此法得入三地。」在文可知。 > Regarding the commentary’s “Although that school does not establish…” and so forth, it resolves an objection. That is to say, an objection asks: “In that school, tathatā is static and immutable; how could it have the meaning of ‘flowing out’?” Therefore, the commentary clarifies it, saying: “Yet it states that the Buddha, having realized the essence…” and so forth. In this context, there are four phenomena in total, both in reverse and forward orders, which are reciprocally interdependent. If we trace them in reverse order: from what is this doctrinal teaching established? Answer: It is established from the Buddha's subsequently attained cognition. Upon what again does this subsequently attained cognition arise depending? From fundamental cognition. Therefore, the treatise says: “Comprehending the conventional depends on realizing the real; therefore it is called subsequently attained.” From what is this fundamental cognition established? Through merging with tathatā; therefore, tathatā is called the ultimate root. If explained in forward order, the tenth fascicle of the Liang Translation \[of the Mahāyānasaṃgraha-bhāṣya\] explains: “Tathatā is the most supreme among all phenomena. Because of taking tathatā as an object, non-conceptual cognition arises; non-conceptual cognition is that which flows from tathatā, and this cognition is the most supreme among all cognitions. From this cognition there flows out subsequently attained cognition; the great compassion produced by subsequently attained cognition is the most supreme among all samādhis. Because of this great compassion, the Tathāgata, wishing to establish the true Dharma and deliver sentient beings, preaches the twelve divisions of Mahāyāna scriptures. This Dharma is that which flows from great compassion, and this Dharma is the most supreme among all phenomena. In order to attain this Dharma, bodhisattvas are able to practice all that is difficult to practice, and able to endure all that is difficult to endure; through contemplating this Dharma they gain entry into the third stage.” This can be understood from the text. > — English (machine translation) (machine translation) - [Previous: 13.22](https://indike.org/pramana/in.bauddha.taisho.1736.13.22) - [Next: 13.24](https://indike.org/pramana/in.bauddha.taisho.1736.13.24) - [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.13.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.13.23](https://indike.org/pramana/in.bauddha.taisho.1736.13.23) · Pramāṇa