[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) › 27.24 # 大方廣佛華嚴經隨疏演義鈔 27.24 大方廣佛華嚴經隨疏演義鈔 27.24 - **Language:** Classical Chinese ### [27.24](https://indike.org/pramana/in.bauddha.taisho.1736.27.24) 疏「按纓絡本業經」下，引經釋成。五百為正，二萬五千為非。於中分二：先奪破、後「約教」下縱成。前中，言「上卷」者，即第三〈賢聖觀品〉。彼中敬首菩薩問：「云何菩薩學觀名字義相，及心所行法復當云何？」佛先答名字，即列三賢十聖等妙之名。次答心所行法，云「佛子！汝先言云何心所行法者，所謂十心。一發心住」等，廣釋三賢十聖等妙之相。次敬首菩薩復問世尊：「從初地至後一地，有果報神變二種法身，一法性法身、二應化法身。為何色相？為何心相？」佛答云：「先答出世間果報者，從初地至佛地各有二種法身，於第一義諦法流水中從實性生故，實智為法身，法名自體。集藏為身」等，兼說淨土。次云：「佛子世間果報者，所謂十住銅寶瓔珞銅輪王，百福子為眷屬。生一佛土受佛學行，教化二天下。銀寶瓔珞銀輪王，五百福子為眷屬，生二佛國土中受佛教行，化三天下。金剛寶瓔珞金輪王，千福子為眷屬，入十方佛國土中，化一切眾生，處四天下。歡喜地百寶瓔珞七寶相輪四天王，萬子為眷屬，現百法身，為百佛國土中教十方天子。千寶瓔珞八寶相輪忉利王，二萬子為眷屬。萬寶相瓔珞九寶相輪炎摩天王，眷屬亦然，不可稱數。億寶瓔珞十寶相輪兜率陀天王，眷屬亦然，不可稱數。天光寶瓔珞十一寶相輪化樂天王，眷屬亦然。摩尼寶光瓔珞十二寶相輪他化天王，眷屬亦然。千色龍寶光慧瓔珞十三寶相輪梵天王，眷屬亦然。梵師子寶光瓔珞大應寶相輪光光天王，眷屬亦然。不可思議寶光瓔珞白雲寶相輪淨天王，眷屬亦然。百萬神通寶光瓔珞無畏珠寶相輪淨居天王，眷屬亦然。千萬天色寶光瓔珞覺德寶光相輪三界王，一切菩薩為眷屬。無量功德藏寶光瓔珞千福相輪法界王，一生補處菩薩為眷屬。佛子！是上瓔珞相輪，一切佛及菩薩動止俱遊常隨其身，亦化一切眾生，故有如是果報之數法。」釋曰：已上具引經文，於疏易了，明知無過二萬子者。疏「按喜見」下，以二義證，唯合五百。一所統於城，不統四天下，故非金輪。二既遇三佛，佛出減劫，輪王出增劫，故知非也。疏「知離名法」者，即《思益經》第一，「思益梵天問言：『世尊！云何名為菩薩遍行？』佛言：『能淨身口意業。』爾時世尊而說偈云：『若身淨無惡，口淨常實語，心淨常行慈，是菩薩遍行。行慈不貪著，觀不淨無恚，行捨而不癡，是菩薩遍行。在聚落空野，及與處大眾，威儀常不轉，是菩薩遍行。知法名為佛，知離名為法，知無名為僧，是菩薩遍行。』」釋曰：此當第四偈，因便故來。欲釋此偈，令知起盡故。以此一偈人多解釋，今觀經意，三箇「知」字皆是觀行之人。若能如是知，是菩薩遍行。「知法名為佛」者，即是真佛法身如來。佛即是法，法即是佛。亦猶如來者，即諸法如義。次應問言：法即是佛，於義已解。何者是法？故次句云「知離即是法」，以一切法本性離故，心體離念即是覺故。次應問云：法本自離，則無所修。何等有僧？故次解云：知無為名為僧。無為即法，法本自離。由知無為，故得成僧。故《大品》云「由知諸法空分別有須菩提」等。《金剛經》云「一切聖賢皆以無為法而有差別」，謂俱學無為，有淺有深乃成差別，非無為法而有差別也。今疏正取知離名法，若不捨法，非知離也。故云「法亦應捨」，即金剛意，「法尚應捨，何況非法」。因法得悟，如栰渡人。若不捨法如住舟內，要捨於舟方至彼岸。要忘所捨，方為如實覺悟諸法，為真捨也。故《大般若》云「般若甚深，知一切法本性離故。」又文殊釋云：如佛世尊堪受供養，以於一切法覺實性故。是故經云「如實覺一切法大捨」。 > Regarding the Commentary's text from “According to the \*Yingluo benye jing\*” onwards, it cites the sūtra to explain and establish \[the point\]: five hundred is correct, and twenty-five thousand is incorrect. Within this there are two parts: first it refutes and eliminates, and then from “according to the teaching” onwards it concedes and establishes. In the former, what is called the “upper fascicle” refers to the third chapter, "Contemplation of the Worthies and Nobles." Therein, Bodhisattva Respectful Head asked: “How does a bodhisattva study and contemplate the nominal characteristics and significances, and what further are the dharmas practiced by the mind?” The Buddha first answered regarding the names, listing the names of the three worthinesses, ten holinesses, and equal and wonderful \[enlightenments\]. Next he answered regarding the dharmas practiced by the mind, saying: “O Son of the Buddha! What you previously asked about the dharmas practiced by the mind refers to the ten minds: the first is the abiding of generating the \[bodhi\]mind,” and so on, extensively explaining the characteristics of the three worthinesses, ten holinesses, and equal and wonderful \[enlightenments\]. Next, Bodhisattva Respectful Head further asked the World-Honoured One: “From the first ground up to the final ground, there are two kinds of dharmakāya consisting of retribution and divine transformation: first, the dharmatā-dharmakāya, and second, the response-transformation dharmakāya. What are their physical forms? What are their mental characteristics?” The Buddha answered, saying: “To first answer regarding the supramundane retributions: from the first ground up to the Buddha ground, each has two kinds of dharmakāya. Because they are born from the real nature within the flowing water of the dharma of the ultimate truth, real wisdom is the dharmakāya, and dharma is named the self-essence. The accumulated storehouse is the body,” and so on, also speaking of the pure lands. Next he said: “O Son of the Buddha, as for mundane retributions: in the ten abidings, there is the copper-wheel-turning king with copper-jewel necklace, having a hundred meritorious sons as his retinue. Born in one Buddha-land, he receives the Buddha's learning and practice, transforming two continents. There is the silver-wheel-turning king with silver-jewel necklace, having five hundred meritorious sons as his retinue, born in two Buddha-lands to receive the Buddha's teaching and practice, transforming three continents. There is the gold-wheel-turning king with vajra-jewel necklace, having a thousand meritorious sons as his retinue, entering into Buddha-lands of the ten directions to transform all sentient beings, dwelling over the four continents. In the Joyous Ground, there is the Four Heavenly Kings with hundred-jewel necklace and seven-jewel mark wheel, having ten thousand sons as their retinue, manifesting a hundred dharmakāyas, teaching the heavenly sons of the ten directions in a hundred Buddha-lands. There is the king of Trāyastriṃśa with thousand-jewel necklace and eight-jewel mark wheel, having twenty thousand sons as his retinue. There is the king of the Yāma Heaven with ten-thousand-jewel-mark necklace and nine-jewel mark wheel; his retinue is also like this, incalculable in number. There is the king of the Tuṣita Heaven with hundred-million-jewel necklace and ten-jewel mark wheel; his retinue is also like this, incalculable in number. There is the king of the Nirmāṇarati Heaven with heavenly-light-jewel necklace and eleven-jewel mark wheel; his retinue is also like this. There is the king of the Paranirmitavaśavartin Heaven with maṇi-jewel-light necklace and twelve-jewel mark wheel; his retinue is also like this. There is the king of the Brahma Heaven with thousand-colored dragon-jewel light-wisdom necklace and thirteen-jewel mark wheel; his retinue is also like this. There is the king of the Ābhāsvara Heaven with Brahma-lion jewel-light necklace and great-response jewel-mark wheel; his retinue is also like this. There is the king of the Śubhakṛtsna Heaven with inconceivable jewel-light necklace and white-cloud jewel-mark wheel; his retinue is also like this. There is the king of the Śuddhāvāsa Heaven with million-supernatural-power jewel-light necklace and fearless-gem jewel-mark wheel; his retinue is also like this. There is the king of the Three Realms with ten-million heavenly-color jewel-light necklace and awakening-virtue jewel-light mark wheel, having all bodhisattvas as his retinue. There is the king of the Dharmadhātu with immeasurable merit-storehouse jewel-light necklace and thousand-merit mark wheel, having bodhisattvas bound to one last birth as his retinue. O Son of the Buddha! These aforementioned mark-wheels of necklaces are moved, stopped, and traveled together with by all Buddhas and bodhisattvas, constantly following their bodies, and they also transform all sentient beings; thus there are such numerical dharmas of retribution.” Explication: The above fully quotes the sūtra text, which is easy to understand in the commentary; one clearly knows that there are none exceeding twenty thousand sons. Regarding the Commentary's text from “According to Xijian” onwards, it proves with two points that only five hundred is appropriate: first, what is ruled is a single city, not ruling over the four continents, so he is not a gold-wheel-turning king. Second, since he encountered three Buddhas, and Buddhas appear during the kalpas of decrease while wheel-turning kings appear during the kalpas of increase, one therefore knows it is not so. As for the Commentary's “Knowing detachment is called the Dharma,” this comes from the first fascicle of the \*Viśeṣacintibrahma-paripṛcchā-sūtra\*: “Viśeṣacinti Brahma asked, saying: ‘World-Honoured One! What is called the bodhisattva's universal practice?’ The Buddha said: ‘Being able to purify the karma of body, speech, and mind.’ Thereupon the World-Honoured One spoke in verse, saying: ‘If the body is pure and free from evil, / if the speech is pure with constant true words, / and if the mind is pure constantly practicing benevolence, / this is the bodhisattva's universal practice. / Practicing benevolence without greedy attachment, / contemplating impurity without anger, / and practicing equanimity without ignorance, / this is the bodhisattva's universal practice. / In villages or empty wildernesses, / as well as dwelling amidst the great assembly, / his deportment never shifting, / this is the bodhisattva's universal practice. / Knowing phenomena is called the Buddha, / knowing detachment is called the Dharma, / knowing non-action is called the Saṅgha: / this is the bodhisattva's universal practice.’” Explication: This corresponds to the fourth verse, brought in incidentally here. Because one wishes to explain this verse, it is quoted so that its beginning and end are known. Since many people explain this single verse, now examining the intention of the sūtra, the three words “knowing” all refer to the practitioner of contemplation. If one can know in this way, this is the bodhisattva's universal practice. “Knowing phenomena is called the Buddha” refers to the real Buddha, the dharmakāya Tathāgata. The Buddha is precisely the Dharma, and the Dharma is precisely the Buddha. It is also like the Tathāgata being the meaning of the suchness of all dharmas. Next one should ask: the Dharma is precisely the Buddha—this meaning is already understood; what is the Dharma? Therefore the next line says “knowing detachment is precisely the Dharma,” because the original nature of all dharmas is detached, and the essence of mind detached from thought is precisely awakening. Next one should ask: if dharmas are originally detached, then there is nothing to cultivate; what kind of Saṅgha is there? Therefore it next explains: knowing non-action is called the Saṅgha. Non-action is precisely the Dharma, and the Dharma is originally detached. It is through knowing non-action that one comes to constitute the Saṅgha. Therefore the \*Pañcaviṃśatisāhasrikā Prajñāpāramitā\* says: “It is through knowing the emptiness of all dharmas that Subhūti and others are distinguished.” The \*Vajracchedikā-sūtra\* says: “All noble ones and worthies are distinguished by the unconditioned dharma,” meaning that they all learn the unconditioned, yet differences in depth constitute distinctions, not that there are distinctions within the unconditioned dharma itself. Now the commentary specifically takes “knowing detachment is called the Dharma”: if one does not relinquish dharmas, one does not know detachment. Hence it says “dharmas also should be relinquished,” which is precisely the meaning of the \*Vajracchedikā\*: “Even dharmas should be relinquished, how much more so non-dharmas.” Awakening due to dharmas is like a raft ferrying people across. If one does not relinquish dharmas, it is like remaining inside the boat; one must relinquish the boat before reaching the other shore. One must forget that which is relinquished before one can truly awaken to all dharmas, which constitutes true relinquishment. Therefore the \*Mahāprajñāpāramitā-sūtra\* says: “Prajñā is extremely profound, for it knows that the original nature of all dharmas is detached.” Furthermore, Mañjuśrī explained: just as the Buddha, the World-Honoured One, is worthy of receiving offerings because he awakens to the real nature regarding all dharmas, for this reason the sūtra says: “Truly awakening to all dharmas is the great relinquishment.” > — English (machine translation) (machine translation) - [Previous: 27.23](https://indike.org/pramana/in.bauddha.taisho.1736.27.23) - [Next: 27.25](https://indike.org/pramana/in.bauddha.taisho.1736.27.25) - [Up: 27](https://indike.org/pramana/in.bauddha.taisho.1736.27) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.27.24) — English, machine translation ## Linked texts (2) - [思益梵天所問經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-kumarajiva.1.144) — Classical Chinese - [菩薩瓔珞本業經](https://indike.org/pramana/in.bauddha.taisho.1485.1.87) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.27.24](https://indike.org/pramana/in.bauddha.taisho.1736.27.24) · Pramāṇa