[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) › 26.54 # 大方廣佛華嚴經隨疏演義鈔 26.54 大方廣佛華嚴經隨疏演義鈔 26.54 - **Language:** Classical Chinese ### [26.54](https://indike.org/pramana/in.bauddha.taisho.1736.26.54) 疏「不唯淨一無生等」者，如《智論》說：五華供養然燈，得無生法忍。故《金剛經》云「若有少法可得，然燈佛則不與我授記」等。無法可得，是無生相。而言等者，等餘法門。《俱舍頌》云「但由悲普施，被折心無忿，讚歎底沙佛。次無上菩提，六波羅蜜多，於如是四位，一二又一二，如次修圓滿。」釋曰：初之四句即是四位。初位一滿，謂普施成檀。次位二滿，謂尸及忍，被折不報故能滿尸，由內無忿故成於忍。第三位中但一度滿，謂精進度。第四位中定慧雙滿，故云一二復一二等。言底沙者，此云圓滿。讚佛偈云「天地此界多聞室，逝宮天處十方無，丈夫牛王大沙門，尋地山林遍無等。」七日七夜忘下一足歎底沙，故超於彌勒九劫先成佛。《智論》之中亦同此說。故六度滿，前後不多。今經一一佛所淨修世界海微塵數大願，況於多佛、況多劫耶，故結云「由上三重故云深廣」。疏「然瑜伽起信」下，第二隨難別釋，即重釋三祇，約三乘一乘以通。言「該通十方」者，對上一方化儀言。「及樹形等界」者，對上一類世界。且如娑婆一劫，方知安養得為一日，則安養世界乃經三無數日耳。更方袈裟幢剎未經歲月，況於後後以劫為日之剎耶？是則不可以此一方一類定於成佛時劫之數。二異類剎者，即於一界即具諸界互不相見，時劫亦殊，安知脩短。故朝菌不知晦朔，況識春秋耶，況於大椿之歲耶。言「寶雲經」者，經云「善男子！菩薩不能思議如來境界。如來境界不可思議，但為淺近眾生說三僧祇修習所得菩提，而實發心已來不可計數。」賢首釋云：不可計者，不可計數阿僧祇也。義分齊云：始教三祇不同小乘十十數之，此即倍倍數之，仍說百劫修相好等。《智度論》破此別修相好，不許三祇之外別修，即是實教之意。然實教之意，自有二義：一定，三僧祇一方化儀故，又是實佛故。《起信》云「或示超地速成正覺，以為怯弱眾生故。或說我於無量阿僧祇劫當成佛道，以為懈慢眾生故。能示如是無量方便不可思議，而實菩薩種性根等，發心則等所證亦等，無有超過之法，以一切菩薩皆經於三阿僧祇劫故。」斯則定也。二者不定，復有二意：一為通餘類世界故，如《勝天王》說，即前樹形等剎是。二據佛實德無限故，如《寶雲經》。若《瑜伽》，說有二種無數劫：一者日夜月半月等，方便顯時無量故；二者如常說。若依初義，經無量劫；若依後義，但三僧祇。然依此釋，不同《寶雲》，《寶雲》不言為淺近眾生說於大劫，為於深勝說日月劫，明知意殊。是則《瑜伽》亦是一方所宜說耳。 > Regarding the commentary's statement, "Not only purifying a single anutpatti and so forth": as the Mahāprajñāpāramitopadeśa says, by offering five flowers to Dīpaṃkara, he attained the anutpattikadharmakṣānti. Thus the Vajracchedikā states, "If there had been the slightest dharma to be attained, Dīpaṃkara Buddha would not have bestowed the prediction upon me," and so forth. Having no dharma to be attained is the characteristic of non-arising. Saying "and so forth" includes other dharma gates. A verse from the Abhidharmakośa says: "Solely through compassion he gave universally; / when dismembered, his mind had no resentment; / he praised Tiṣya Buddha. / Next, for anuttarabodhi, / the six pāramitās, / in these four positions, / one, two, and again one and two / were sequentially cultivated to fulfillment." In explanation: the first four lines are the four positions. In the first position, one is fulfilled: universal giving fulfills dāna. In the next position, two are fulfilled: śīla and kṣānti; by not retaliating when dismembered, he was able to fulfill śīla, and because inwardly he had no resentment, he accomplished kṣānti. In the third position, only one pāramitā is fulfilled: the vīrya-pāramitā. In the fourth position, samādhi and prajñā are both fulfilled; hence it says "one, two, and again one and two," and so on. "Tiṣya" is translated here as "Perfection." The verse praising the Buddha says: "In heaven and earth, this realm, this house of great learning, / in heavenly palaces and celestial abodes, throughout the ten directions there is none like him: / the Great Man, the Bull King, the Great Śramaṇa, / searching the earth, mountains, and forests, everywhere he has no equal." For seven days and seven nights he forgot to lower one foot while praising Tiṣya, and thereby surpassed Maitreya by nine eons to attain buddhahood first. The Mahāprajñāpāramitopadeśa also agrees with this explanation. Thus, the fulfillment of the six pāramitās is not excessive across the beginning and end. In the present sūtra, at the abode of each and every buddha, he purely cultivated great vows as numerous as dust motes in a world-ocean, to say nothing of many buddhas, to say nothing of many eons! Therefore, it concludes: "Due to the above threefold layering, it is called deep and vast." Regarding the commentary's statement from "However, the Yogācāra and Awakening of Faith" onward, this is the second part, separate explanations according to difficulties, which re-explains the three incalculables, reconciling them in terms of the triyāna and the ekayāna. Saying "pervading the ten directions" is stated in contrast to the teaching method of a single direction above. "And the tree-shaped worlds, etc." is stated in contrast to the single class of worlds above. Taking this Sahā world for one eon, only then does one know that in Sukhāvatī it corresponds to a single day; thus the Sukhāvatī world merely passes through three incalculable days! Furthermore, compared to the Kāṣāya-Banner kṣetra, years and months have not even passed, to say nothing of the subsequent kṣetras that take an eon as a day! If so, one cannot use this single direction and single class to fix the number of eons of time for achieving buddhahood. Second, different classes of kṣetras: within a single realm, all realms are fully present without seeing one another, and their time and eons also differ—how could one know their length or brevity? Thus, the morning mushroom does not know the end and beginning of a month, so how could it understand spring and autumn, to say nothing of the years of the great chūn tree? Regarding the Ratnamegha-sūtra: the sūtra states, "Good son! Bodhisattvas cannot conceive of the Tathāgata's realm. The Tathāgata's realm is inconceivable. Only for the sake of shallow, inferior sentient beings is it said that bodhi is attained through cultivation during three asaṃkhyeyas, whereas in reality, since the initial generation of the mind, it is innumerable." Xianshou explained: "innumerable" means innumerable asaṃkhyeyas. The Yifenqi states: the three incalculables of the Initial Teaching are not like the Hinayana counting by tens; they count by doubling and doubling, and still speak of cultivating the marks and signs for a hundred eons, and so forth. The Mahāprajñāpāramitopadeśa refutes this separate cultivation of marks and signs, not permitting separate cultivation outside the three incalculables, which is the intention of the Real Teaching. However, the intention of the Real Teaching itself has two meanings: First, it is fixed, because the three asaṃkhyeyas are the teaching method of a single direction, and also because it is the real buddha. The Awakening of Faith says: "Or they manifest surpassing the stages to quickly achieve perfect awakening, for the sake of timid and weak sentient beings. Or they say, 'I shall achieve the Buddha Path after immeasurable asaṃkhyeya eons,' for the sake of indolent sentient beings. They can manifest such immeasurable, inconceivable upāya; yet in reality, the bodhisattva lineage-nature and faculties are equal, their initial generation of the mind is equal, and that which is realized is also equal, with no dharma of surpassing, because all bodhisattvas pass through three asaṃkhyeya eons." This, then, is fixed. Second, it is unfixed, which again has two meanings: first, to encompass other classes of worlds, as spoken in the Devarājapravara-pṛcchā, which refers to the aforementioned tree-shaped kṣetras and so on; second, based on the fact that the Buddha's real virtues are limitless, as in the Ratnamegha-sūtra. As for the Yogācārabhūmi, it states that there are two kinds of incalculable eons: first, days, nights, months, half-months, and so forth, as upāya to reveal the time as immeasurable; second, as conventionally explained. If one relies on the first meaning, it passes through immeasurable eons; if one relies on the second meaning, it is merely three asaṃkhyeyas. However, relying on this explanation differs from the Ratnamegha: the Ratnamegha does not say that for shallow and inferior sentient beings it speaks of great eons, and for deep and superior ones it speaks of solar and lunar eons; thus one clearly knows their intentions differ. Therefore, the Yogācārabhūmi is also merely an explanation appropriate for a single direction. > — English (machine translation) (machine translation) - [Previous: 26.53](https://indike.org/pramana/in.bauddha.taisho.1736.26.53) - [Next: 26.55](https://indike.org/pramana/in.bauddha.taisho.1736.26.55) - [Up: 26](https://indike.org/pramana/in.bauddha.taisho.1736.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.26.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.26.54](https://indike.org/pramana/in.bauddha.taisho.1736.26.54) · Pramāṇa