[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) › 37.11 # 大方廣佛華嚴經隨疏演義鈔 37.11 大方廣佛華嚴經隨疏演義鈔 37.11 - **Language:** Classical Chinese ### [37.11](https://indike.org/pramana/in.bauddha.taisho.1736.37.11) 疏「然上諸義總有二意」者，第二決擇經意。然有二意，前義即澤州意，後意即疏正意。所以更加後意者，若但用前意，猶招來難，次下當明。故於後意，疏文有三：初正釋義、次遮外救、後結示正宗。前中，疏「約其體性與有不異」者，如鑛有金性、波有濕性。「約其現惑與無不殊」者，不得其用，如水成氷無水之軟。「若言定有名為執著」者，暗引經證，即《涅槃》三十五云「善男子！是故如來於是經中說如是言：一切眾生定有佛性。是名執著；若無佛性，是名虛妄。智者應說眾生佛性亦有亦無。」三十六又云「善男子！若有人說言：一切眾生定有佛性常樂我淨，不作不生煩惱因緣，故不可見。當知是人謗佛法僧。若有說言：一切眾生都無佛性，猶如兔角從方便生，本無今有、已有還無。當知是人謗佛法僧。若有說言：眾生佛性非有如虛空、非無如兔角。何以故？虛空常故，兔角無故。是故得言亦有亦無，有故破兔角，無故破虛空。如是說者，不謗三寶。善男子！夫佛性者，不名一法、不名十法、不名百法、不名千法、不名萬法。未得阿耨多羅三藐三菩提時，一切善不善無記盡名佛性。如來或時因中說果、果中說因，是名如來隨自意語。隨自意語故，名為如來。如來隨自意語故，名阿羅訶。隨自意語，名三藐三佛陀。」 > Regarding the Commentary's statement, "However, all the above meanings collectively have two intents": this is the second \[section\], resolving the sūtra's intent. There are indeed two intents: the former meaning is the intent of the Master of Zezhou, and the latter meaning is the Commentary's primary intent. The reason for further adding the latter intent is that if one only uses the former intent, it will still incur subsequent objections, as will be clarified next below. Therefore, regarding the latter intent, the Commentary text has three parts: first, correctly explaining the meaning; next, staving off external defenses; finally, concluding and demonstrating the correct doctrine. In the first part, the Commentary states: "In terms of its essential nature, it is not different from existence"—like ore containing the nature of gold, or waves containing the nature of wetness. "In terms of its present delusions, it is not distinct from non-existence"—one does not obtain its function, like water turning into ice lacking the pliancy of water. "If one says that it definitely exists, this is called attachment": this implicitly cites the scriptural proof, which is in Nirvāṇa \[Sūtra\], fascicle thirty-five: "Good son! For this reason the Tathāgata in this sūtra speaks such words: 'All sentient beings definitely have Buddha-nature.' This is called attachment. 'If there is no Buddha-nature,' this is called delusion. A wise person should say that the Buddha-nature of sentient beings both exists and does not exist." Fascicle thirty-six also states: "Good son! If someone says: 'All sentient beings definitely possess Buddha-nature—permanent, blissful, self, and pure—which is unmade and unproduced, and because of the causes and conditions of defilements, it cannot be seen,' know that this person slanders the Buddha, Dharma, and Saṅgha. If someone says: 'All sentient beings completely lack Buddha-nature, like a rabbit's horn; it is produced from skillful means, originally non-existent and now existent, and having existed, reverts to non-existence,' know that this person slanders the Buddha, Dharma, and Saṅgha. If someone says: 'The Buddha-nature of sentient beings is not existent like space, and not non-existent like a rabbit's horn. Why? Because space is permanent and a rabbit's horn is non-existent. Therefore one can say it both exists and does not exist; because it exists, it refutes the rabbit's horn; because it does not exist, it refutes space.' One who speaks like this does not slander the Three Jewels. Good son! Buddha-nature is not called one dharma, nor ten dharmas, nor a hundred dharmas, nor a thousand dharmas, nor ten thousand dharmas. When one has not yet attained anuttarasamyaksaṃbodhi, all wholesome, unwholesome, and indeterminate \[dharmas\] are entirely called Buddha-nature. The Tathāgata sometimes speaks of the fruit within the cause, and speaks of the cause within the fruit; this is called the Tathāgata's speech in accordance with his own intent. Because it is speech in accordance with his own intent, he is called Tathāgata; because the Tathāgata speaks in accordance with his own intent, he is called Arhat; speaking in accordance with his own intent, he is called Samyaksaṃbuddha." > — English (machine translation) (machine translation) - [Previous: 37.10](https://indike.org/pramana/in.bauddha.taisho.1736.37.10) - [Next: 37.12](https://indike.org/pramana/in.bauddha.taisho.1736.37.12) - [Up: 37](https://indike.org/pramana/in.bauddha.taisho.1736.37) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.37.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.37.11](https://indike.org/pramana/in.bauddha.taisho.1736.37.11) · Pramāṇa