[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) › 19.35 # 大方廣佛華嚴經隨疏演義鈔 19.35 大方廣佛華嚴經隨疏演義鈔 19.35 - **Language:** Classical Chinese ### [19.35](https://indike.org/pramana/in.bauddha.taisho.1736.19.35) 疏「上來所釋」下，二申今意。於中有三：初成昔解、次「未盡」下辯順違、後「今正」下申義。今初。成昔解者，明有文據，出於《起信》，為出論意，則令昔解未盡其源。謂前結成之中，於境不礙真而恒俗、智則不礙寂而恒照。雖明不礙，若別對者，意以心寂對於境真、心照對於境俗。以照對俗則心境非一、以寂對真則心境非異，明是唯照對俗、唯寂對真。次雖雙融空有二境，寂照二心終不得言。境則不礙俗而恒真、心則不礙照而恒寂，則心境非異，明知本意相對別也。故今疏取其意示論意，云真理寂寥與止寂相順，俗諦流動與觀照相順。言「起信等中且為此釋」者，出其所據也。等取《瑜伽》及別經論。言起信中者，即彼修行信心分中云「云何修行止觀門？所言止者，謂止息一切境界相，隨順奢摩他觀義故。所言觀者，謂分別因緣生滅相，隨順毘鉢舍那觀義故。云何隨順？以此二義漸漸修習不相捨離，雙現前故。若修止者，住於靜處端坐正意，不依氣息、不依形色、不依於空、不依地水火風，乃至不依見聞覺知，一切諸想隨念皆除，亦遣除想。以一切法本來無想，念念不生念念不滅，亦不得隨心外念境界，後以心除心。心若馳散，即當攝來住於正念。是正念者，當知唯心，無外境界。即復此心亦無自相，念念不可得。若從座起，去來進止有所施作，於一切時常念方便，隨順觀察久習淳熟，其心得住。以心住故，漸漸猛利，隨順得入真如三昧。」釋曰：上皆論文。止中則知無相不生不滅，觀中常念方便及分別因緣生滅，明是止順於理、觀順於事。又論下文云「復次若人唯修於止，則心沈沒或起懈怠，不樂眾善遠離大悲，是故修觀。修習觀者，當觀一切世間有為之法，無得久停須臾變壞，一切心行念念生滅，以是故苦」等。釋曰：上亦多就事明觀。又下論云「唯除坐時，專念於止。若餘一切，悉當觀察應作不應作，止觀俱行。所謂雖念諸法自性不生，而復即念因緣和合，善惡之業苦樂等報不失不壞。雖念因緣善惡業報，而亦即念性不可得。」釋曰：此之雙行，亦明念自性不生是止、念因緣和合是觀。故疏出論意，云真理寂寥，與止寂相順；俗諦流動，與觀照相順。而上云等，等取《瑜伽》七十七中亦說禪定有於三品：一奢摩他品、二毘鉢舍那品、三雙運品，大旨與《起信》多同，故致等言。 > Regarding the commentary from "What has been explained above" onward, this is the second part, setting forth the present intention. Within this there are three parts: first, establishing the past interpretation; next, from "has not exhausted" onward, analyzing accordance and discordance; finally, from "Now correctly" onward, presenting the doctrine. Now for the first. In establishing the past interpretation, it clarifies that it has textual authority, deriving from the \*Awakening of Faith\*; yet in drawing out the treatise's intention, it shows that the past interpretation did not exhaust its source. That is, in the previous conclusion, with respect to the objective realm, it does not obstruct the true while constantly being conventional; with respect to wisdom, it does not obstruct quiescence while constantly illuminating. Although it clarifies non-obstruction, if they are individually matched, the intention is to match the mind's quiescence with the realm's truth, and the mind's illumination with the realm's convention. Matching illumination with convention, mind and realm are not one; matching quiescence with truth, mind and realm are not different. This clarifies that illumination is solely matched with convention, and quiescence is solely matched with truth. Next, although it merges both the realms of emptiness and existence, it ultimately cannot be said of the two minds of quiescence and illumination that the realm does not obstruct convention while constantly being true, and the mind does not obstruct illumination while constantly being quiescent—which would mean mind and realm are not different. Thus we clearly know that the original intention was an individual matching. Therefore, the present commentary adopts that intention to show the treatise's meaning, saying that true principle's silent aloofness accords with calming quiescence, and conventional truth's flux accords with contemplative illumination. When it says, "In the \*Awakening of Faith\* and so forth, it is provisionally explained this way," it reveals the source upon which it relies. "And so forth" includes the \*Yogācārabhūmi\* and other sūtras and treatises. As for in the \*Awakening of Faith\*, in its section on Cultivating Faith and Practice it states: 'How does one cultivate the gate of calming and contemplation? What is called calming means putting to rest all characteristics of objective realms, because it accords with the meaning of śamatha contemplation. What is called contemplation means discerning the characteristics of arising and ceasing through causes and conditions, because it accords with the meaning of vipaśyanā contemplation. How does one accord? By gradually cultivating these two meanings without abandoning each other, so that both manifest before one. If one cultivates calming, one resides in a quiet place, sits erect with a correct mind, not relying on breath, not relying on form, not relying on emptiness, not relying on earth, water, fire, or wind, and even not relying on seeing, hearing, perceiving, or knowing. All thoughts are eliminated as they are recollected, and the thought of eliminating is also dispatched. Because all phenomena are fundamentally free of thoughts, from moment to moment unborn and from moment to moment unceasing, one must also not follow the mind to think of external realms and then use the mind to eliminate the mind. If the mind scatters, one should immediately gather it back to abide in correct mindfulness. As for this correct mindfulness, one should know it is only mind, with no external realms. Furthermore, this mind also lacks an intrinsic characteristic, unobtainable from moment to moment. If one rises from the seat, coming and going, advancing and stopping in whatever one undertakes, at all times constantly mindful of upāya, observing in accordance with it, when cultivated for a long time until pure and mature, one's mind will come to abide. Because the mind abides, it gradually becomes sharp and keen, and one accords and enters the samādhi of tathatā.' Explanation: All the above is text from the treatise. Within calming, one knows signlessness and being neither born nor extinguished; within contemplation, one is constantly mindful of upāya and discerns arising and ceasing through causes and conditions; this clearly shows that calming accords with principle, and contemplation accords with phenomena. Furthermore, a later passage in the treatise states: 'Moreover, if a person only cultivates calming, the mind will sink or give rise to indolence, not delighting in good deeds and distancing itself from great compassion; therefore, one cultivates contemplation. One who cultivates contemplation should contemplate that all conditioned phenomena of the world cannot endure for long, changing and disintegrating in an instant, and that all mental formations arise and cease from moment to moment, and are therefore suffering,' and so forth. Explanation: The above also mostly explains contemplation in terms of phenomena. Furthermore, the treatise states below: 'Except when sitting, when one focuses exclusively on calming, at all other times one should contemplate what should and should not be done, with calming and contemplation proceeding together. That is to say, although one is mindful that the intrinsic nature of all phenomena is unborn, one is simultaneously mindful of the conjunction of causes and conditions, and that the retributions of good and bad karma, suffering and pleasure, are not lost or destroyed. Although one is mindful of causes, conditions, and good and bad karmic retributions, one is also simultaneously mindful that their nature is unobtainable.' Explanation: This simultaneous proceeding also clarifies that being mindful that intrinsic nature is unborn is calming, while being mindful of the conjunction of causes and conditions is contemplation. Hence the commentary draws out the treatise's intention, saying that true principle's silent aloofness accords with calming quiescence, and conventional truth's flux accords with contemplative illumination. As for the earlier word "and so forth," it includes fascicle 77 of the \*Yogācārabhūmi\*, which also explains that dhyāna has three divisions: first, the śamatha division; second, the vipaśyanā division; third, the yuganaddha (conjoined) division. Its broad tenets are mostly identical with the \*Awakening of Faith\*, which is why it says 'and so forth.' > — English (machine translation) (machine translation) - [Previous: 19.34](https://indike.org/pramana/in.bauddha.taisho.1736.19.34) - [Next: 19.36](https://indike.org/pramana/in.bauddha.taisho.1736.19.36) - [Up: 19](https://indike.org/pramana/in.bauddha.taisho.1736.19) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.19.35) — English, machine translation ## Linked texts (1) - [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848.5.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.19.35](https://indike.org/pramana/in.bauddha.taisho.1736.19.35) · Pramāṇa