[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) › 30.34 # 大方廣佛華嚴經隨疏演義鈔 30.34 大方廣佛華嚴經隨疏演義鈔 30.34 - **Language:** Classical Chinese ### [30.34](https://indike.org/pramana/in.bauddha.taisho.1736.30.34) 第七節。疏「今初初一句所緣及一切種智清淨」者，契經諸論皆說如來一百四十不共功德，今依《瑜伽》四十九說。論云「依如來住，及依如來到究竟地。諸佛世尊有百四十不共佛法，謂諸如來三十二大人相、八十種隨形好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣，及一切種妙智。」今經略具。初三句中，具四一切種清淨。言四種者，一一切種所依清淨，謂煩惱麁重并諸習氣，於自所依無餘永滅故。又於自體如自所欲取，住捨中自在而轉。二一切種所緣清淨，謂於種種若化若變、若所顯現，一切所緣皆自在轉故。三一切種心清淨，謂如前說，一切心麁重永滅離故。又於心中，一切種善根皆積集故。四一切種智清淨，謂如前所說，一切無明品麁重永滅離故。又遍一切所知境中，知無障礙智自在轉故。上四中除第二，皆有二釋。今疏之中皆具四淨，而文少略，取順經耳。初如來最自在句，有二清淨：所緣是第二，一切種智是第四。於所緣中無礙轉，釋第二所緣清淨。於所知中無礙智自在轉，即是第四一切智清淨。彼論二釋，今取後釋耳，此二皆是最自在義。「次句所依清淨」者，即經「超世無所依」，是第一淨，可知。「三一切種心清淨」者，即經「具一切功德」，是第三心清淨。亦二釋中，後釋對論易知。疏「五無憂喜之離染安住捨故」者，即無染無所著。是三念住，謂一者一心聽法不憂、二者一心聽法不喜、三者常住捨心。謂有憂喜即染，不住捨即著。今無染無著，故具三念住。 > Section seven. Regarding the commentary's: "Now, the first: the first single line indicates the cognitive object and the purity of all-aspect wisdom": the sūtras and various treatises all speak of the Tathāgata's one hundred and forty unshared qualities; here we rely on the explanation in chapter forty-nine of the Yogācārabhūmi. The treatise states: "Based on the Tathāgata's abiding, and based on the Tathāgata's arrival at the ultimate stage, the Buddhas, the World-Honoured Ones, have one hundred and forty unshared qualities of a Buddha: namely, the Tathāgatas' thirty-two marks of a great person, eighty minor marks, four purities of all aspects, ten powers, four fearlessnesses, three stations of mindfulness, three unguardeds, great compassion, non-forgetfulness, perpetual eradication of residual karmic impressions, and the wondrous cognition of all aspects." The present sūtra briefly includes them. In the first three lines, it includes the four purities of all aspects. Regarding the four kinds: first, purity of all aspects of basis, meaning that the gross heaviness of afflictions along with their residual impressions are perpetually extinguished without remainder in one's own basis; furthermore, in one's own essence, one moves at ease according to one's own wish in adopting, abiding, and renouncing. Second, purity of all aspects of cognitive objects, meaning that with respect to all kinds of transformations, variations, and appearances, one moves at ease with respect to all cognitive objects. Third, purity of all aspects of mind, meaning that as previously stated, all gross heaviness of mind is perpetually eradicated; furthermore, within the mind, all kinds of wholesome roots are accumulated. Fourth, purity of all aspects of cognition, meaning that as previously stated, all gross heaviness belonging to the category of avidyā is perpetually eradicated; furthermore, within all realms of the knowable, unobstructed knowledge operates freely as autonomous cognition. Among the above four, except for the second, all have two explanations. Now within the commentary, all four purities are included, though the text is slightly abbreviated to accord with the sūtra. The first line, 'the Tathāgata is most autonomous', contains two purities: cognitive object is the second, and all-aspect wisdom is the fourth. Operating without obstruction within cognitive objects explains the second, purity of cognitive objects. Unobstructed cognition operating freely within the knowable is precisely the fourth, purity of all-aspect cognition. In that treatise's two explanations, here the latter explanation is adopted; both of these carry the meaning of 'most autonomous'. Regarding 'the next line indicates purity of basis': this corresponds to the sūtra's 'transcending the world without anything to rely upon', which is the first purity, as can be known. Regarding 'the third is purity of all aspects of mind': this corresponds to the sūtra's 'endowed with all merits', which is the third, purity of mind. In its two explanations as well, the latter explanation is easily known when compared to the treatise. Regarding the commentary's: 'Fifth, free from defilement of sorrow and joy, peacefully abiding in equanimity': this corresponds to 'without defilement and without attachment'. These are the three stations of mindfulness: first, hearing the Dharma single-mindedly without sorrow; second, hearing the Dharma single-mindedly without joy; third, constantly abiding in a mind of equanimity. To have sorrow or joy is defilement; not abiding in equanimity is attachment. Now, being without defilement and without attachment, it is fully endowed with the three stations of mindfulness. > — English (machine translation) (machine translation) - [Previous: 30.33](https://indike.org/pramana/in.bauddha.taisho.1736.30.33) - [Next: 30.35](https://indike.org/pramana/in.bauddha.taisho.1736.30.35) - [Up: 30](https://indike.org/pramana/in.bauddha.taisho.1736.30) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.30.34) — English, machine translation ## Linked texts (1) - [大般若波羅蜜多經般若理趣分述讚](https://indike.org/pramana/in.bauddha.taisho.1695.3.113) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.30.34](https://indike.org/pramana/in.bauddha.taisho.1736.30.34) · Pramāṇa