[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) › 3.6 # 大方廣佛華嚴經隨疏演義鈔 3.6 大方廣佛華嚴經隨疏演義鈔 3.6 - **Language:** Classical Chinese ### [3.6](https://indike.org/pramana/in.bauddha.taisho.1736.3.6) 第七明示法相顯經包含者，然性之與相，若天之日月、易之乾坤，東夏西方分宗開教，學兼兩轍方曰通人。是以釋經，事須明示。然此經法相，名義兼廣，或有名無義、或有義無名。昔人苟見一名，廣引論釋，隨名解義，義乃無窮。如釋〈淨行品〉百四十一願，以諸門料揀。釋〈梵行品〉四果，廣引《婆沙》。〈問明品〉貪瞋，全抄《唯識》。〈十行品〉三倒，廣據諸宗。雖則皆是法門，而甚深觀行翳於名相，今皆略陳而已。古人若有義無名，則莫知所以，今則引諸經論以名管之，使經中法相昭彰於眾論。至如〈兜率品〉二十一種功德，則有義無名，〈離世間品〉初則有名無義。今於〈兜率品〉廣引經論而釋之，至〈離世間品〉略陳而已。又如〈離世間品〉具舍諸位，一一位內攝義無遺，或名異義同、或前後廣略，然於四十二位次第無差。今並具引六會經文，對前釋之，昭然可見，使七卷之經句句有據，翻驗昔解臆說尤多。然性相二宗，法相有同有異，如五眼十眼六通十通等，並各示之，使無餘惑。如初卷歎德釋以十身，則法性宗之法相也。釋智入三世，廣引四智，即法相宗之法相也。以眾海解脫之門，釋眾海之名目，法性宗之法相也。以九門之六度釋經十度，即法相宗之法相也。如十通十忍會六通五忍，十身十智融三身三智，十門涅槃以會通四種涅槃，十種佛智而一智融於四智，即性相二宗無違之法相也。觸類非一。又諸經疏所明法相，多是傍來，如《法華經》但云「如來知見、力、無所畏、禪定、解脫、三昧，深入無際。」斯乃通讚佛智深遠，逢力一字立十力章、無所畏字立四無畏章、禪立四禪、定立八定、解脫三昧並立章門，若此之流，千章萬章釋一卷經亦不得盡，若為成種智之境，應須更學多門。取《法華》玄宗，但示眾生等有知見，先所出內是子所知，非是十章五章能盡斯妙。若《華嚴經》有異於此，如十度十力，一經數十處明故，須總撮一章頓曉玄旨。如〈十地品〉內以法相為觀門，不了三聚，豈知離垢之名？不曉八禪，寧知發光之行？四地道品，成無生之慧光。五地諸諦，窮真俗以化物。六地般若要觀緣生，星羅十門月滿三觀，研窮性相般若現前。七地窮一切菩提分法，權實雙行。八地七勸該羅，方見無功之道。九地居法師之位，藥病須知，不得四十辯才，何以廣能化物？得第十地，方盡種智之深玄。四十二位之昭彰，並稱觀行；九會五周之因果，佛道方圓故。若相若性、若因若果，無不成觀、無不契真，依經修行並是聖意。若不了法相，豈唯不知聖旨，亦非弘闡之人。尋文自知。 > Seventh, clearly indicating dharmalakṣaṇas (dharma characteristics) to display the sūtra’s comprehensive inclusion: Now, the nature (dharmatā) and characteristics (dharmalakṣaṇa) are like the sun and moon in the sky, or Qian and Kun in the \*Book of Changes\*. In both the East (China) and the West (India), schools have been distinguished and teachings promulgated; only one whose learning encompasses both tracks can be called a thorough master. Therefore, when interpreting the sūtra, it is essential to indicate them clearly. However, the dharmalakṣaṇas in this sūtra are vast in both names and meanings: in some places there are names without extensive explanations of their meanings, and in other places there are meanings without names. When past masters came across a single name, they would extensively cite treatises to interpret it, unpacking meanings along with the names, so that the meanings became inexhaustible. For example, in explaining the one hundred and forty-one vows of the "Pure Conduct Chapter" (Śuddhacaryā), they set up various analytical criteria; in explaining the four fruits of the "Brahmacaryā Chapter", they extensively cited the \*Abhidharmamahāvibhāṣā-śāstra\*; for greed and anger in the "Inquiry with Clarity Chapter", they fully transcribed from \*Vijñaptimātratāsiddhi\*; for the three inversions in the "Ten Practices Chapter", they drew extensively on various traditions. Although these are indeed Dharma portals, the profound contemplation practice was obscured by nominal marks; now I present them only briefly. Where past commentators encountered meanings without names, they were at a loss; now I cite various sūtras and treatises to govern them by name, so that the dharmalakṣaṇas within the sūtra shine brightly across the treatises. For instance, the twenty-one kinds of virtues in the "Tuṣita Chapter" have meanings without names, while the beginning of the "Transcending the World Chapter" has names without elaborated meanings. Now, in the "Tuṣita Chapter", I cite sūtras and treatises extensively to explain them, whereas in the "Transcending the World Chapter", I present them only briefly. Furthermore, the "Transcending the World Chapter" fully embraces all the stages, and within each and every stage the meanings are subsumed without remainder—sometimes with different names for the same meaning, or broader and narrower treatments earlier and later—yet across the forty-two stages, the sequence is without error. Now, fully citing the text of the sūtra from the six assemblies, I explain them against what preceded, making them lucidly apparent, so that every sentence of this seven-fascicle sūtra has textual support, reversing and disproving the prevalent conjecture of past commentaries. However, between the nature and characteristics traditions, dharmalakṣaṇas have similarities and differences: for instance, the five eyes and ten eyes, the six supernormal powers and ten supernormal powers, and so forth, are each demonstrated so that no doubt remains. For example, in the first fascicle, praising virtues is explained through the ten bodies—this is the dharmalakṣaṇa of the Dharmatā school. Explaining wisdom entering the three periods of time by extensively citing the four wisdoms—this is the dharmalakṣaṇa of the Dharmalakṣaṇa school. Using the liberation gates of the ocean of assemblies to explain the titles of the ocean of assemblies—this is the dharmalakṣaṇa of the Dharmatā school. Using the six pāramitās under nine criteria to explain the sūtra’s ten pāramitās—this is the dharmalakṣaṇa of the Dharmalakṣaṇa school. Harmonizing the ten supernormal powers and ten tolerances with the six supernormal powers and five tolerances, fusing the ten bodies and ten wisdoms with the three bodies and three wisdoms, using the ten portals of nirvāṇa to harmonize and synthesize the four kinds of nirvāṇa, and unifying one wisdom with the four wisdoms within the ten kinds of buddha-wisdom—these are dharmalakṣaṇas wherein the two traditions of nature and characteristics are free from contradiction. Cases of this kind are numerous. Furthermore, the dharmalakṣaṇas clarified in the commentaries on other sūtras are mostly collateral introductions. For instance, the \*Lotus Sūtra\* merely says: "The Tathāgata’s vision and knowledge, powers, fearlessnesses, dhyāna-contemplations, liberations, and samādhis have penetrated deeply and boundlessly." This is an overall praise of the profound reach of buddha-wisdom; yet coming across the single character "power" commentators establish a chapter on the ten powers; for "fearlessness" they establish a chapter on the four fearlessnesses; for dhyāna they establish the four dhyānas; for contemplation, the eight attainments; and for liberation and samādhi they likewise establish analytical chapters. In this manner, even thousands or myriads of chapters explaining a single fascicle could not exhaust them. If this were to constitute the cognitive object of sarvākārajñatā (all-aspect wisdom), one would have to study even more approaches. Yet grasping the profound purport of the \*Lotus Sūtra\*, it merely reveals that sentient beings equally possess the Buddha's vision and knowledge: what was earlier taken out and put inside is known to the son; it is not that ten or five chapters can exhaust this subtlety. The \*Avataṃsaka Sūtra\* is different from this: since topics such as the ten pāramitās and ten powers are clarified in several dozen places throughout the single sūtra, one must synthesize them in a single chapter to suddenly understand the profound purport. For instance, in the "Ten Grounds Chapter", dharmalakṣaṇas are used as contemplation gates: if one does not understand the three sets of precepts, how can one comprehend the name of the Ground of Freedom from Defilement (Vimalā)? If one does not understand the eight dhyānas, how can one know the practice of the Ground of Emitting Light (Prabhākarī)? In the Fourth Ground, the factors of enlightenment constitute the radiant light of wisdom realizing the unborn. In the Fifth Ground, the truths exhaust the ultimate and conventional to transform beings. In the Sixth Ground, prajñā requires contemplating conditioned origination: the ten doors are arrayed like stars and the three contemplations are full like the moon; investigating nature and characteristics to their depths, prajñā manifests before one. In the Seventh Ground, exhausting all factors of bodhi, provisional and ultimate are practiced together. In the Eighth Ground, only when all seven exhortations are encompassed does one see the effortless path. In the Ninth Ground, dwelling in the position of a Dharma master, one must know medicines and illnesses; if one does not attain the forty types of eloquence, how could one broadly transform beings? Only upon attaining the Tenth Ground does one completely exhaust the profound subtlety of all-aspect wisdom. The forty-two stages are clearly demonstrated, all corresponding to contemplation practice; through the causes and effects of the nine assemblies and five cycles, the Buddha Path is perfected and rounded. Therefore, whether characteristics or nature, whether cause or fruit, there is none that does not form contemplation, none that does not accord with truth; practicing in accordance with the sūtra is entirely the sage’s intention. If one does not understand the dharmalakṣaṇas, not only will one fail to understand the sage’s intent, but one will also fail to be an expounder. Examining the text, one will naturally know this. > — English (machine translation) (machine translation) - [Previous: 3.5](https://indike.org/pramana/in.bauddha.taisho.1736.3.5) - [Next: 3.7](https://indike.org/pramana/in.bauddha.taisho.1736.3.7) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1736.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.3.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.3.6](https://indike.org/pramana/in.bauddha.taisho.1736.3.6) · Pramāṇa