[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) › 27.30 # 大方廣佛華嚴經隨疏演義鈔 27.30 大方廣佛華嚴經隨疏演義鈔 27.30 - **Language:** Classical Chinese ### [27.30](https://indike.org/pramana/in.bauddha.taisho.1736.27.30) 疏「三大智智明」者，經中清淨眼是總相。此眼何見？見心三大。疏中囑經，唯配二大，略無用大，用即智攝故。從「智慧光明遍照法界義故」者，即暗引《起信》，證普光明為相大義，即《起信》釋生滅門中所顯義大雙明體相之文。論云「復次真如自體相者，一切凡夫聲聞緣覺菩薩諸佛無有差別，非前際生非後際滅，畢竟常住。」釋曰：上釋體大，今不引之，以法界為體義易知故。論云「從本已來性自滿足一切功德，所謂自體有大智光明義故、遍照法界義故、真實識知義故、自性清淨心義故、常樂我淨義故、清涼不變自在義故。」釋曰：上之六句皆是相大，一本覺智明義、二本覺顯照諸法義、三照時無倒義、四體離惑染義、五性德圓備義、六性德無遷義。今不引後四，而引前二有智遍照，證以普光明為相大義。恐人以法界為所照、普光明為能照，故引此文。相大本有，則皆所照，以淨眼智明為能照耳。從「蘊恒沙」下，釋經藏字具二藏義。蘊恒沙德，即不空藏。妄惑本空，即是空藏。故清淨言，向上屬所觀之藏、向下屬能見之眼。無障蓋，故言見性。「肉眼即名佛眼」者，即《涅槃》第六，經云「善男子！聲聞之人雖有天眼，故名肉眼。學大乘者雖有肉眼，乃名佛眼。何以故？是大乘經名為佛乘，如此佛乘最上最勝，諸佛見性故。」 > Regarding the commentary's "the radiant clarity of wisdom of the three greatnesses": in the sūtra, the "pure eye" is the general characteristic. What does this eye see? It sees the three greatnesses of the mind. In correlating \[the text\] with the sūtra, the commentary matches only two of the greatnesses, omitting the greatness of function, because function is subsumed within wisdom. From "by virtue of the meaning that the light of wisdom universally illumines the dharmadhātu" onward, \[the commentary\] implicitly cites the Awakening of Faith to substantiate the meaning that universal illumination is the greatness of characteristic; this is the text in the Awakening of Faith that simultaneously explains essence and characteristic as the greatness of meaning revealed in the gate of arising and ceasing. The treatise states: "Furthermore, as for the self-essence and characteristic of tathatā, in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and all Buddhas there is no difference; it is not born in the prior limit nor ceases in the subsequent limit, being ultimately eternal." Explanation: The above explains the greatness of essence; it is not cited here because the meaning of taking the dharmadhātu as the essence is easily known. The treatise states: "From the beginning, its nature of itself fully possesses all merits, that is to say: by virtue of the meaning that its self-essence possesses the radiance of great wisdom; by virtue of the meaning that it universally illumines the dharmadhātu; by virtue of the meaning of true knowing; by virtue of the meaning of the mind being pure in its self-nature; by virtue of the meaning of permanence, bliss, self, and purity; and by virtue of the meaning of coolness, unchangingness, and sovereignty." Explanation: The six lines above are all the greatness of characteristic: first, the meaning of the radiance of the wisdom of original enlightenment; second, the meaning of original enlightenment revealing and illumining all phenomena; third, the meaning of being non-erroneous when illumining; fourth, the meaning of the essence being free from the defilements of delusion; fifth, the meaning of the natural merits being fully complete; sixth, the meaning of the natural merits being without transition. Now, the latter four are not cited, but the first two regarding having wisdom and universally illumining are cited to substantiate the meaning that universal illumination is the greatness of characteristic. Fearing that people might take the dharmadhātu as what is illumined and universal illumination as that which illumines, this text is cited. The greatness of characteristic is fundamentally present, so all are what is illumined; it is merely that the radiant clarity of wisdom of the pure eye is that which illumines. From "amassing sands of the Ganges" onward, the commentary explains that the word "treasury" in the sūtra possesses the two meanings of treasury. Amassing the merits \[numerous as\] the sands of the Ganges is the in-empty treasury (aśūnyagarbha). Delusive confusions being fundamentally empty is the empty treasury (śūnyatāgarbha). Therefore, the word "pure" refers upward to the treasury that is contemplated, and refers downward to the eye that can see. Being free from hindrances and veils, it is called "seeing the nature." Regarding "the physical eye is precisely called the Buddha-eye": this is from the sixth \[fascicle\] of the Mahāparinirvāṇa-sūtra, where the sūtra states: "Good man, although a person of the śrāvakas possesses the divine eye, it is still called the physical eye. Although one who trains in the Mahāyāna possesses the physical eye, it is called the Buddha-eye. Why is this? This Mahāyāna sūtra is named the Buddha-vehicle; such a Buddha-vehicle is the highest and supreme, because all Buddhas see the nature." > — English (machine translation) (machine translation) - [Previous: 27.29](https://indike.org/pramana/in.bauddha.taisho.1736.27.29) - [Next: 27.31](https://indike.org/pramana/in.bauddha.taisho.1736.27.31) - [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.27.30) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.27.30](https://indike.org/pramana/in.bauddha.taisho.1736.27.30) · Pramāṇa