[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) › 40.4 # 大方廣佛華嚴經隨疏演義鈔 40.4 大方廣佛華嚴經隨疏演義鈔 40.4 - **Language:** Classical Chinese ### [40.4](https://indike.org/pramana/in.bauddha.taisho.1736.40.4) 疏「古德判此一段以為攝位修成」者，上直就初住之德以為深勝。今明攝位，即初後圓融，不違經宗事事無礙，故云「亦是一理」。疏「力等未證亦定無疑」者，即是偈意。偈云「菩薩於佛十力中，雖未證得亦無疑」故。十八不共，〈淨行品〉已說。疏「望圓極之果」等者，當得佛言，且順經文，分為二義。故引晉經梵本，即知當字是譯人之意，譯人意欲不壞初後，故作此譯。若此意存不壞初後，則前〈梵行品〉初發心即得菩提，如何會釋？此改為當，彼亦須改；彼成無妨，此即何違？故此即佛，正是梵行初心即成耳。且順彼釋，故云「見性即成智身」。若約圓融，此後更無別佛。疏「三得知身無從」等者，釋經「得如來一身無量身，究竟平等真實智慧」，即用上〈光明覺品〉偈釋。偈云「一身為無量，無量復為一，了知諸世間，現形遍一切。此身無所從，亦無所積聚，眾生分別故，見佛種種身。」文意可知。疏「其十行十向十地皆爾，各自品說」者，十行，第十智度滿故，入因陀羅網境界，明知已攝諸位。〈十迴向品〉第十，入法界無量迴向，證窮法界故。十地，墮在佛數故。「如普賢作用」下，例引等妙二覺證成。疏「二約見性」下，此上即藏和尚意，此下即天台圓教之意，故云「昔人豎說五種菩提，我即橫開六即。」此中當其分真即也。於中四：一正明；二「若爾」下設難；三「請以」下解釋，先喻圓融法、後喻行布；四「依於此義」下結成。疏「又即由此義廢高就下」等者，亦天台意。智者雖說四教三教及至果處無有實事，但就教中施設有果，進入位後果即便虛。如別教說三賢十地，修三賢位則有可修，及至登地更無有別。別教十地證竟，但是圓家住耳。即由此義，圓教初住自在過地。不知此意，故謂此會是說十地。疏「文含多意」者，標也。前二敘昔。言「求之於己尚未免求」者，破第二釋也，則違《淨名》於一切法應無所求。疏「今釋有二」下，述正義也。前意即順般若性空，後意則明事理雙現。經云「無所求中，吾故求之。」即方等經中佛為雷音菩薩說於法華昔因緣已，又云「過去有佛名栴檀華。彼佛去世甚久，我於彼時如汝無異。彼有菩薩名曰上首，作一乞士入城乞食。時有比丘名曰恒伽，謂乞士言：『汝從何來？』答曰：『我從真實中來。』又問：『何謂真實？』答曰：『寂滅相故，名為真實。』又問：『寂滅相中，有所求、無所求耶？』答曰：『無所求。』又問：『無所求者，何用求耶？』答曰：『無所求中，吾故求之。』又問：『無所求中何用求耶？』答曰：『有所求者一切皆空，得者亦空、著者亦空、實者亦空、求者亦空、語者亦空、問者亦空，寂滅涅槃一切虛空，一切世界亦復皆空。吾為如是次第空法而求真實。』又問：『菩薩於何處求？』答曰：『於六波羅蜜中求。』恒伽聞已，賣身供養。」釋曰：然上經文雙證二意，以正說求者皆空，即般若意，故不礙求即雙行意，雙行亦即不共般若之意耳。疏「而經多劫」者，此標舉，亦是問難也。應有問言：前來讚經玄妙，則言一生圓曠劫之果；今既圓妙，何以多劫方成？後「然餘教」下，答。於中四：一標他宗；二「此宗」下，示其正說；三「起信則以若遲」下，雙出二宗之意；四「並有」下，結勸修學。三中，即《起信》發趣道相中證發心，後云「或示超地速成正覺，以為怯弱眾生故，或說我於無量阿僧祇劫當成佛道。以為懈慢眾生故，能示如是無數方便不可思議，而實菩薩種性根等、發心則等、所證亦等，無有超過之法，以一切菩薩皆經三僧祇劫故。但隨眾生世界不同，所見所聞根欲性異，故示所行亦有差別。」釋曰：此即以遲速皆方便也。此宗則楷定為權，以不定或遲或速為實，如前第二段明。故毘目瞿沙暫時執手時經多劫，則一生不定；一生無量劫，即一念多劫。豈為多劫故結勸之？勿執也。疏「大旨同前十住」者，同〈十住〉中加所為也。此中顯示佛法，即前持說佛法故。二智光普照，即前覺一切佛法。三開闡實義，即前增長佛智。四證得法性，即所入無礙。五眾會歡喜，即善了眾生界，及知眾生根。六開示佛法因，即前所行無障礙，及得無等方便。七為得一切佛平等，即前入一切智性。八為了法界無有二故，即前深入法界。故結云：說如是法明是說因。 > Regarding the commentary's statement, 'Ancient masters judged this passage to mean that the stages are subsumed and cultivation is accomplished': previously, it was directly in terms of the virtues of the First Abode that they were considered profound and superior. Now, explaining that the stages are subsumed means that the initial and final \[stages\] are perfectly interfused without contradicting the sūtra's fundamental doctrine of the non-obstruction of phenomena and phenomena (shishi wu'ai); hence it says, 'This is also one principle.' As for the commentary's statement, 'Although one has not yet realized the powers and so forth, one is also definitely free of doubt': this is the meaning of the verse. For the verse says, 'Although the bodhisattva has not yet realized / the Buddha's ten powers, he is also free of doubt.' The eighteen unshared dharmas have already been explained in the 'Chapter on Pure Conduct.' As for the commentary's statement, 'Looking toward the fruit of consummate perfection,' etc.: the expression 'will attain Buddhahood' temporarily accords with the sūtra text and is divided into two meanings. Therefore, citing the Jin translation and the Sanskrit text makes one realize that the word 'will' reflects the translator's intention; the translator wished not to disrupt the initial and final \[stages\], and so made this translation. If this intention of not disrupting the initial and final stages is maintained, how then could one reconcile and explain the previous 'Chapter on the Brahmacaryā' stating that upon first generating the thought \[of bodhi\] one immediately attains bodhi? If this is changed to 'will', then that must also be changed; if that \[statement\] presents no obstacle, then how does this one contradict it? Therefore, this being a Buddha is precisely the initial thought in the brahmacaryā immediately achieving it. It is merely in accordance with that explanation that it says, 'Seeing the nature, one immediately accomplishes the wisdom-body.' If based on perfect interfusion, after this there is no other distinct Buddha. As for the commentary's statement, 'Third, knowing that the body comes from nowhere,' etc.: this explains the sūtra's 'attaining the Tathāgata's one body and immeasurable bodies, and the ultimately equal and true wisdom,' precisely using the verse from the preceding 'Chapter on Enlightenment by Light' to explain it. The verse says: 'The one body becomes immeasurable, / and the immeasurable in turn becomes one; / fully knowing all the worlds, / manifested physical forms pervade everything. / This body comes from nowhere, / nor is there any accumulation; / it is because of the conceptual discrimination of sentient beings / that they see the various bodies of the Buddha.' The meaning of the text can be understood. As for the commentary's statement, 'Its Ten Practices, Ten Dedications, and Ten Grounds are all like this, each explained in its respective chapter': in the Ten Practices, because the tenth perfection of wisdom is fulfilled, one enters the realm of Indra's Net, clearly knowing that all stages are already subsumed. In the tenth of the 'Chapter on the Ten Dedications', one enters the immeasurable dedication of the dharmadhātu, because realization reaches the limit of the dharmadhātu. In the Ten Grounds, \[the bodhisattva\] falls into the count of Buddhas. Below 'Like the function of Samantabhadra,' by analogy it cites Equal Awakening and Wondrous Awakening to verify and accomplish it. As for the commentary's statement, 'Second, in terms of seeing the nature,' etc.: what precedes this is the meaning of Master Xianshou, while what follows is the meaning of the Tiantai Perfect Teaching; hence it says, 'Ancient figures vertically explained five kinds of bodhi; I horizontally open up the six identifications.' Here, it corresponds to the identification in partial truth. Within this there are four \[parts\]: first, directly explaining it; second, below 'If so,' raising an objection; third, below 'Allow me to use,' explaining it—first using an analogy for the perfectly interfused dharma, and then an analogy for the sequential ranks; fourth, below 'Relying on this meaning,' concluding it. As for the commentary's statement, 'Furthermore, precisely due to this meaning, abolishing the high to accommodate the low,' etc.: this is also the Tiantai meaning. Although Master Zhiyi spoke of the four teachings, in three teachings, when it comes to the stage of the fruit, there is no real phenomenon; \[the fruit\] is merely provisionally established within the teaching, and after progressing and entering the stages, the fruit is immediately empty. For example, as the Separate Teaching speaks of the three stages of worthies and the ten grounds: when cultivating the three stages of worthies there is indeed something to cultivate, but upon ascending the grounds there is no difference whatsoever. When the ten grounds of the Separate Teaching are completely realized, it is merely the Abode stage of the Perfect family. Precisely due to this meaning, the First Abode of the Perfect Teaching effortlessly surpasses the grounds. Not understanding this meaning, one therefore claims that this assembly speaks of the Ten Grounds. As for the commentary's statement, 'The text contains multiple meanings': this indicates the heading. The first two recount ancient views. The statement 'To seek it in oneself is still not free from seeking' refutes the second interpretation, as it contradicts the Vimalakīrtinirdeśa's \[statement\] that 'one should have nothing to seek with respect to all dharmas.' As for the commentary's statement, 'Now the explanation has two \[aspects\],' etc.: it sets forth the correct meaning. The former meaning accords with the nature of emptiness in Prajñā, while the latter meaning explains that phenomena and principle are both manifest. The sūtra says: 'In the midst of having nothing to seek, I nevertheless seek it.' That is, in the Vaipulya sūtra, after the Buddha had explained to Thunder Sound Bodhisattva the past causes and conditions concerning the Lotus \[Sūtra\], he also said: 'In the past there was a Buddha named Sandalwood Flower. That Buddha has long passed into extinction; at that time I was no different from you. That \[Buddha\] had a bodhisattva named Leader, who became a mendicant and entered the city to beg for food. At that time there was a monk named Gaṅgā, who said to the mendicant: "Where do you come from?" He replied: "I come from the real." He asked again: "What is called the real?" He replied: "Because of the characteristic of quiescent cessation, it is called the real." He asked again: "In the characteristic of quiescent cessation, is there something sought or nothing sought?" He replied: "There is nothing sought." He asked again: "If there is nothing sought, why seek?" He replied: "In the midst of having nothing to seek, I nevertheless seek it." He asked again: "In the midst of having nothing to seek, why seek?" He replied: "That which is sought is entirely empty; that which is attained is also empty, that which is clung to is also empty, the real is also empty, the seeker is also empty, the speech is also empty, the questioner is also empty; quiescent cessation and nirvāṇa are all void space, and all worlds are likewise empty. For the sake of such sequential empty dharmas, I seek the real." He asked again: "Where does the bodhisattva seek it?" He replied: "He seeks it in the six pāramitās." Having heard this, Gaṅgā sold his body to make offerings.' Explanation: Thus the sūtra text above verifies both meanings; because directly speaking of all seekers being empty is the meaning of Prajñā, therefore it does not obstruct seeking, which is the meaning of concurrent practice; concurrent practice is also the meaning of unshared Prajñā. As for the commentary's statement, 'Yet traversing many kalpas': this indicates the topic and is also an objection. There might be a question: 'Previously praising the sūtra's profound mystery, it was said that in a single lifetime the fruit of vast kalpas is rounded off; now since it is perfect and wondrous, why is it only accomplished after many kalpas?' Below, 'However, other teachings,' etc., answers it. Within this there are four \[parts\]: first, identifying other schools; second, below 'This school,' demonstrating its correct teaching; third, below 'The Awakening of Faith takes whether slow,' etc., setting forth the intentions of both schools; fourth, below 'Both have,' concluding with an exhortation to cultivate and study. In the third \[part\], it is from the characteristics of setting out toward the path in the Awakening of Faith, regarding the verification of the generation of the mind; later it says: 'Or showing the surpassing of grounds to swiftly achieve correct enlightenment for the sake of faint-hearted sentient beings; or saying "I shall achieve the Buddha path after immeasurable asaṃkhyeya kalpas" for the sake of indolent sentient beings. Being able to show such countless inconceivable upāyas, yet in reality the bodhisattva's gotra and faculties are equal, the generation of the mind is equal, and that which is realized is also equal, with no dharma of surpassing, because all bodhisattvas traverse three asaṃkhyeya kalpas. It is only in accordance with the differences of sentient beings and worlds, and the disparities in their faculties, desires, and natures that they see and hear, that the practices shown also have differences.' Explanation: This takes both slowness and swiftness to be upāyas. This school, however, defines them as provisional, taking indeterminacy—either slow or swift—as the real, as explained in the second section above. Therefore, when Vīmūkṣa held hands for a brief moment, time traversed many kalpas; thus a single lifetime is indeterminate; one lifetime is immeasurable kalpas, and a single thought is many kalpas. How could it conclude by exhorting \[cultivation\] because of many kalpas? One must not cling \[to that\]. As for the commentary's statement, 'The general purport is the same as the previous Ten Abodes': it is the same as the purpose of the empowerment in the 'Ten Abodes.' 'Displaying the Buddha-dharma' here is the previous 'upholding and expounding the Buddha-dharma.' Second, 'the light of wisdom illuminating universally' is the previous 'awakening to all Buddha-dharmas.' Third, 'unfolding and clarifying the real meaning' is the previous 'increasing the Buddha's wisdom.' Fourth, 'realizing and attaining the dharmatā' is the previous 'unobstructed entry.' Fifth, 'the assembly rejoicing' is 'clearly understanding the realm of sentient beings and knowing the faculties of sentient beings.' Sixth, 'disclosing the causes of the Buddha-dharma' is the previous 'practice without obstruction and attaining peerless upāya.' Seventh, 'in order to attain the equality of all Buddhas' is the previous 'entering the nature of all-knowledge.' Eighth, 'in order to thoroughly understand that the dharmadhātu has no duality' is the previous 'deeply entering the dharmadhātu.' Therefore it concludes: 'Expounding such dharmas clarifies that this is the cause of exposition.' > — English (machine translation) (machine translation) - [Previous: 40.3.5](https://indike.org/pramana/in.bauddha.taisho.1736.40.3.5) - [Next: 40.5](https://indike.org/pramana/in.bauddha.taisho.1736.40.5) - [Up: 40](https://indike.org/pramana/in.bauddha.taisho.1736.40) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.40.4) — English, machine translation ## Linked texts (3) - [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121.12.8) — Classical Chinese - [大乘起信論義記](https://indike.org/pramana/in.bauddha.taisho.1846.3.369) — Classical Chinese - [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912.2.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.40.4](https://indike.org/pramana/in.bauddha.taisho.1736.40.4) · Pramāṇa