[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) › 16.23 # 大方廣佛華嚴經隨疏演義鈔 16.23 大方廣佛華嚴經隨疏演義鈔 16.23 - **Language:** Classical Chinese ### [16.23](https://indike.org/pramana/in.bauddha.taisho.1736.16.23) 疏「又佛地論第一」下，第二引《佛地論》者，論無別釋，今當略辯。攝此十句，以為五對：一能證智、二所斷障、三所證理、四所成益、五顯覺相。前四法說，後一喻明。然此五對一一相屬，一能證智者，即具一切智是根本智，一切種智是後得智。二所斷障中，以一切智斷煩惱障，一切種智斷所知障，種類而知故。三所證理中「一切法」者，即真諦法也。「一切種相」者，俗諦法也。以一切智總相觀法之性，以一切種智別相觀法之相，由證法性除煩惱障，由達法相斷所知障。四所成益者，一則自利、二者利他。上之三對俱通二利，若取別義，以一切智自證法性便是自覺，以一切種智覺法之相故能覺他。五顯覺相者，「如睡夢覺」者，以一切智覺諸法之性，頓破無明煩惱睡眠故。「如蓮華開」者，以於種智覺法之相開悟法門，如於華開得見蓮故。前即覺察，後即覺悟。此五無缺，方稱覺滿，名曰妙覺，離覺所覺而盡覺故。上之解釋未見經論，理必應然。 > Regarding the Commentary's 'Furthermore, the Buddhabhūmi-śāstra, Fascicle One' and below: the second \[explanation\] cites the Buddhabhūmi-śāstra. The treatise has no separate commentary; here we shall briefly discern it. These ten clauses are subsumed into five pairs: first, the realizing cognition; second, the obstacles severed; third, the principle realized; fourth, the benefits accomplished; and fifth, revealing the characteristics of awakening. The first four are doctrinal explanations, and the last one is clarified through metaphor. Furthermore, these five pairs correspond to one another one by one. First, 'the realizing cognition': possessing omniscience is fundamental cognition; possessing cognition of all modes is subsequent cognition. Second, in 'the obstacles severed': through omniscience one severs the affliction-obstacle; through cognition of all modes one severs the obstacle to the knowable, because it knows according to categories. Third, in 'the principle realized': 'all phenomena' is the phenomenon of absolute truth; 'the characteristics of all modes' is the phenomenon of conventional truth. Through omniscience, one contemplates the nature of phenomena according to general characteristics; through cognition of all modes, one contemplates the marks of phenomena according to specific characteristics. By realizing the dharmatā, the affliction-obstacle is eliminated; by penetrating phenomenal marks, the obstacle to the knowable is severed. Fourth, 'the benefits accomplished': first, self-benefit; second, benefiting others. The above three pairs all apply to both benefits, but taking their distinctive senses: through omniscience self-realizing the dharmatā is self-awakening; through cognition of all modes awakening to phenomenal marks enables awakening others. Fifth, 'revealing the characteristics of awakening': 'like awaking from a slumberous dream' means that through omniscience one awakens to the nature of all phenomena,頓 rupturing the sleep of ignorance and affliction. 'Like a lotus blooming' means that through the cognition of modes one awakens to phenomenal marks, opening up the Dharma-gates, just as when a flower blooms one gets to see the lotus. The former is critical observation, and the latter is awakening. When these five are without deficiency, only then is it called complete awakening, named 'wondrous awakening,' because it is free from the awakened and that which is awakened, and completely exhausts awakening. The above explanation has not been seen in the sūtras or treatises, but in principle it must be so. > — English (machine translation) (machine translation) - [Previous: 16.22](https://indike.org/pramana/in.bauddha.taisho.1736.16.22) - [Next: 16.24](https://indike.org/pramana/in.bauddha.taisho.1736.16.24) - [Up: 16](https://indike.org/pramana/in.bauddha.taisho.1736.16) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.16.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.16.23](https://indike.org/pramana/in.bauddha.taisho.1736.16.23) · Pramāṇa