[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) › 28.61 # 大方廣佛華嚴經隨疏演義鈔 28.61 大方廣佛華嚴經隨疏演義鈔 28.61 - **Language:** Classical Chinese ### [28.61](https://indike.org/pramana/in.bauddha.taisho.1736.28.61) 疏「又二乘雖知苦相」下，第三無量四諦。疏文有三：初躡上立理。前不見法空苦性，故無真實。此不知無量，不見相故，亦非見實。前即理智故，但見生空，不及菩薩。此即量智故，但知麁相，不及菩薩。二「故大經云」下，引文證成。迦葉白佛言：「世尊！昔佛一時在恒河岸尸首林中。爾時如來取少樹葉，告諸比丘：『我今手中所捉葉多、一切因地草木葉多？』諸比丘言：『世尊！一切因地草木葉多，不可稱計。如來所捉，少不足言。』『諸比丘！我所覺了一切諸法，如因大地生草木等。為諸眾生所宣說者，如手中葉。』」迦葉難言：「如來所了無量諸法，若入四諦則為已說；若不入者，應有五諦。」佛讚迦葉：「善哉善哉！汝今所問，則能利益安隱快樂無量眾生。善男子！如是諸法，悉已攝在四諦法中。」迦葉復白佛言：「如是等法若在四諦，如來何故唱言不說？」佛言：「善男子！雖復入中，猶名不說。何以故？善男子！知聖諦有二種智：一者中、二者上。中者聲聞緣覺，上者諸佛菩薩。善男子！知陰為苦，名為中智。分別諸陰有無量相，悉是諸苦，非是聲聞緣覺所知，是名上智。善男子！如是等義，我於彼經竟不說之。」次歷入、界，皆如陰說。又別歷色等五陰，一一皆言有無量相，此是無量四諦意也。 > From the Commentary's 'Moreover, although the two vehicles know the characteristics of suffering' downwards, this is the third: the four truths of the immeasurable. The Commentary text has three parts: First, continuing from the above to establish the principle. Previously, because they did not see the suffering nature of the emptiness of dharmas, they lacked reality. Here, because they do not know the immeasurable and do not see the characteristics, they also do not see reality. The former was cognition of principle, so they only saw the emptiness of persons and did not equal the bodhisattvas. The latter is cognition of the quantitative, so they only knew coarse characteristics and did not equal the bodhisattvas. Second, from 'Hence the Great Sūtra states' downwards, it cites the text to substantiate it. Kāśyapa said to the Buddha: 'World-Honoured One! Once, long ago, the Buddha was on the banks of the Ganges in the forest of corpses. At that time, the Tathāgata picked up a few tree leaves and addressed the monks: "Are the leaves currently held in my hand more numerous, or are all the leaves of the grasses and trees upon the great earth more numerous?" The monks said: "World-Honoured One! All the leaves of the grasses and trees upon the great earth are more numerous, beyond reckoning. What the Tathāgata holds is so few as to not be worth speaking of." "O monks! The all dharmas that I have awakened to are like the grasses and trees grown upon the great earth. What has been preached for sentient beings is like the leaves in my hand."' Kāśyapa objected: 'If the immeasurable dharmas understood by the Tathāgata enter into the four truths, then they have already been preached; if they do not enter, there should be a fifth truth.' The Buddha praised Kāśyapa: 'Excellent, excellent! What you have asked now will benefit and bring peace and happiness to immeasurable sentient beings. Good man! Such dharmas are all subsumed within the teaching of the four truths.' Kāśyapa again said to the Buddha: 'If such dharmas are within the four truths, why did the Tathāgata proclaim that they were not preached?' The Buddha said: 'Good man! Although they enter within, it is still called not preaching. Why is this? Good man! In knowing the noble truths there are two kinds of cognition: the first is middling, and the second is supreme. The middling belongs to śrāvakas and pratyekabuddhas; the supreme belongs to the buddhas and bodhisattvas. Good man! Knowing the aggregates to be suffering is called middling cognition. Discerning that the aggregates have immeasurable characteristics which are all sufferings is not what can be known by śrāvakas and pratyekabuddhas; this is called supreme cognition. Good man! Such meanings as these I did not preach in that sūtra after all."' Next, traversing the sense-bases (āyatana) and elements (dhātu), all are spoken of like the aggregates. Further, individually traversing the five aggregates of form and so forth, in each case it states that they have immeasurable characteristics; this is the meaning of the four truths of the immeasurable. > — English (machine translation) (machine translation) - [Previous: 28.60](https://indike.org/pramana/in.bauddha.taisho.1736.28.60) - [Next: 28.62](https://indike.org/pramana/in.bauddha.taisho.1736.28.62) - [Up: 28](https://indike.org/pramana/in.bauddha.taisho.1736.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.28.61) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.13.16) — Classical Chinese - [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861.2.46.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.28.61](https://indike.org/pramana/in.bauddha.taisho.1736.28.61) · Pramāṇa