[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) › 27.34 # 大方廣佛華嚴經隨疏演義鈔 27.34 大方廣佛華嚴經隨疏演義鈔 27.34 - **Language:** Classical Chinese ### [27.34](https://indike.org/pramana/in.bauddha.taisho.1736.27.34) 疏「七般若」者，覺法自性，離諸分別也。此總釋一門，亦當別釋自性離垢之言。即《大般若．曼殊室利分》中「慈氏菩薩云：『若諸菩薩聞是甚深般若，心不沈沒，已近無上正等菩提。何以故？是諸菩薩現覺法性，離一切分別，如大菩提故。』」今此般若亦覺法自性，名自性離。離字兩向，向上屬自性離；向下屬離垢，即離分別之垢也。從「有可離」下，別釋經文，成上總釋。「有可離者非真離也」，反釋初句，成上性離。「知自性離不復離也」者，順釋初句，成上離分別言。不知性離謂有可離，即是分別。今知性離，知相即寂，故無分別。從「無離之離即真法界」者，即躡上釋下法界言也。正同《起信》「所言覺者，謂心體離念。」離念相者，等虛空界無所不遍。法界一相即是如來平等法身，法身即真法界。「本來清淨」者，躡上法界，釋清淨言。既自性離是真法界，則本自淨，非觀令淨、非去垢淨。是故經云「法界清淨」。彼「法界清淨即般若清淨」者，即以上義成此般若得清淨名。此有二意：一由體清淨方成般若，故此般若受法界清淨之名。二者性無二故。故《大般若．難信解分》云「復次善現！般若波羅蜜多清淨故色清淨，色清淨故一切智智清淨。何以故？若般若波羅蜜多清淨、若色清淨、若一切智智清淨，無二無二分、無別無斷故，名無二性。」從「般若清淨則萬法本淨」者，亦有二義：一以般若照一切法，知本淨故；二者亦是性無二故。義同上引般若清淨則色清淨。遍歷諸法，略舉八十餘科，謂五蘊、十二入、十八界、四諦、十二緣、六波羅蜜，乃至菩提、涅槃皆如色說，故萬法本淨。從「萬法淨者則無淨無不淨」者，拂其淨相。夫言淨者，懸法本無生、性寂諸相，故名為淨。豈待蕩蕩無物方稱淨耶？非但事無而為真淨，見真本淨事為非淨，亦是相待能所未忘，安得稱淨？故真善知識令看淨門，云：「性本清淨，淨無淨相，方見我心。」即斯義矣。故《淨名》云「垢淨為二。見垢實性則無淨相。離於見相，是為入不二法門也。」下經云「若有見正覺，解脫離諸漏，不著一切世，彼非證道眼。若有知如來，體相無所有，修習得明了，是人疾作佛。」疏「實相般若」下，釋經身字。身有三義，謂體、依、聚義。今實相般若則法身之體，觀照般若同報身之依，化身名聚，淺故不說。則眷屬般若，亦得名身同聚義故。 > Regarding the commentary's "seventh, prajñā": it awakens to the self-nature of phenomena, free from all discriminations. This generally explains the single gate, and also separately explains the phrase "the self-nature is free from defilement." This is from the "Mañjuśrī Section" of the Mahāprajñāpāramitā-sūtra, where "Bodhisattva Maitreya says: 'If bodhisattvas hear this profound prajñā and their minds do not sink, they are already close to anuttarasamyaksaṃbodhi. Why is this? These bodhisattvas presently awaken to the dharmatā and are free from all discrimination, like great bodhi.'" Now, this prajñā also awakens to the self-nature of phenomena, which is called "freedom in the self-nature." The word "free" looks in two directions: upward it belongs to freedom in the self-nature; downward it belongs to freedom from defilement, which is freedom from the defilement of discrimination. From "if there is something to be freed from" onward, it separately explains the sūtra text to establish the above general explanation. "If there is something to be freed from, it is not true freedom" explains the first phrase conversely, establishing the above natural freedom. "Knowing that the self-nature is free, one does not free oneself again" explains the first phrase directly, establishing the above statement on freedom from discrimination. Not knowing that the nature is free, one thinks there is something to be freed from, which is precisely discrimination. Now, knowing that the nature is free, one knows that characteristics are fundamentally quiescent, and thus there is no discrimination. From "the freedom of non-freedom is the true dharmadhātu" onward, it traces the above to explain the term "dharmadhātu" below. This exactly corresponds to the Awakening of Faith: "What is called enlightenment means the essence of the mind is free from thoughts." Characteristics free from thoughts are equal to the realm of empty space, with nowhere they do not pervade. The single characteristic of the dharmadhātu is precisely the equal dharmakāya of the Tathāgata; the dharmakāya is precisely the true dharmadhātu. Regarding "originally pure": tracing the above dharmadhātu, it explains the word "pure." Since natural freedom is the true dharmadhātu, it is fundamentally pure of itself; it is not made pure through contemplation, nor is it purified by removing defilement. Therefore, the sūtra states: "the dharmadhātu is pure." That "purity of the dharmadhātu is the purity of prajñā" uses the above meaning to establish this prajñā's obtaining the name "purity." This has two meanings: first, because the essence is pure, prajñā is accomplished, hence this prajñā receives the name of the purity of the dharmadhātu; second, because their nature is non-dual. Therefore, the "Difficult to Believe and Understand Section" of the Mahāprajñāpāramitā-sūtra states: "Furthermore, Subhūti, because the prajñāpāramitā is pure, matter (rūpa) is pure; because matter is pure, the cognition of all cognitions (sarvākārajñatā) is pure. Why is this? Whether it is the purity of the prajñāpāramitā, the purity of matter, or the purity of the cognition of all cognitions, because they are non-dual, without duality, without distinction, and uninterrupted, they are called the non-dual nature." From "when prajñā is pure, the myriad phenomena are fundamentally pure" onward, there are also two meanings: first, by using prajñā to illumine all phenomena, one knows they are fundamentally pure; second, it is also because their nature is non-dual. The meaning is the same as the above citation: when prajñā is pure, matter is pure. Universally passing through all phenomena, it briefly presents more than eighty categories—namely, the five aggregates, twelve sense bases, eighteen elements, four truths, twelve links of dependent origination, and six pāramitās, up to bodhi and nirvāṇa—which are all spoken of as is matter; thus, the myriad phenomena are fundamentally pure. From "when the myriad phenomena are pure, there is neither pure nor impure" onward, it brushes away the characteristic of purity. Whenever purity is spoken of, phenomena are entirely without arising fundamentally, and their nature is quiescent of all characteristics; hence it is called pure. How could it wait for a vast emptiness without things before being called pure? Not only is the absence of concrete things not true purity; seeing the real as fundamentally pure and concrete things as impure is also a dualism where subject and object are not yet forgotten—how could that be called pure? Therefore, a true good friend instructs one to contemplate the gate of purity, saying: "The nature is fundamentally pure; when purity is free of the characteristic of purity, only then do you see my mind." This is precisely the meaning. Therefore, the Vimalakīrtinirdeśa-sūtra states: "Defilement and purity are dual. Seeing the real nature of defilement, there is no characteristic of purity. Being free from seeing characteristics is entering the non-dual Dharma gate." A later passage of the sūtra states: "If one sees the Rightly Awakened One / As liberated, free from all outflows, / And unattached to all worlds, / That person does not have the eye that realizes the Path. / If one knows that the Tathāgata's / Essence and characteristics do not exist, / And through cultivation attains clarity, / This person will swiftly become a Buddha." From the commentary's "the prajñā of the real mark" onward, it explains the word "body" in the sūtra. "Body" has three meanings: essence, support, and aggregation. Now, the prajñā of the real mark is the essence of the dharmakāya; contemplative prajñā corresponds to the support of the saṃbhogakāya; the nirmāṇakāya is named aggregation, but being shallow it is not discussed. Thus, attendant prajñā also gains the name "body" because it shares the meaning of aggregation. > — English (machine translation) (machine translation) - [Previous: 27.33](https://indike.org/pramana/in.bauddha.taisho.1736.27.33) - [Next: 27.35](https://indike.org/pramana/in.bauddha.taisho.1736.27.35) - [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.27.34) — English, machine translation ## Linked texts (1) - [大般若波羅蜜多經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.mahaprajnaparamitasutra*zh-xuanzang.574.78) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.27.34](https://indike.org/pramana/in.bauddha.taisho.1736.27.34) · Pramāṇa