[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) › 43.71 # 大方廣佛華嚴經隨疏演義鈔 43.71 大方廣佛華嚴經隨疏演義鈔 43.71 - **Language:** Classical Chinese ### [43.71](https://indike.org/pramana/in.bauddha.taisho.1736.43.71) 疏「古人亦依」下，初敘昔。二「此得次第」下，辯非。三「今約」下，辯正。文中猶略，今具引三慧。《瑜伽》釋三慧相云「云何菩薩一切慧？此有二種：一者世間慧、二者出世間慧。復有三種：一能於所知真實隨覺通達慧，謂若諸菩薩於離言說法無性，或於真諦將欲覺悟，或於真諦正覺悟時，或於真諦覺悟已後所有妙慧，最勝寂靜明了現前，無有分別、離諸戲論，於一切法悟平等性、入大總相，究達一切所知邊際，遠離增益損減二邊，順入中道，是名菩薩能入所知真實隨覺通達慧。」釋曰：據此即具足加行、根本、後得三慧。亦具照有、照無、照中道三慧之體。是第一慧，今經文中第一段內便具三諦之慧，故與之同。二釋上第二慧，證真善了於俗，故廣知五明等。論云「若諸菩薩於五明處決定善巧演說，如前力種性品，應知其相及於三聚中決定善巧。謂於能引義利法聚、能引非義利法聚、能引非義利非非義利法聚，皆如實知於是八處所有妙慧善巧攝受，能速圓滿廣大無上妙智資糧，速證無上正等菩提。」釋曰：此是後得。廣知諸法三聚，即前能引義利等，亦即善惡無記，兼五明為八。五明即內明、因明等。三釋能作一切有情義利慧，云「有十一種，如前應知」者，即三十七論〈成熟品〉。成熟自性自有十一，謂由有善法種子（一）；及數習諸善法（二）；獲得能順二障斷淨（三）；增上心有堪任性（四）；極調善性（五）；正加行滿（六）；安住於此。若遇大師、不遇大師皆有堪任（七）；有大勢力（八）；無間能證煩惱障斷（九）；所知障斷（十）；譬如癰腫熟至究竟，無間可破說名為熟（十一）。前十別明，後一總喻熟相。 > In the commentary, from “Ancient masters also relied upon” downward: first, he relates the past views. Second, from “This obtains a gradual sequence” downward, he points out the errors. Third, from “Now, in terms of” downward, he determines the correct view. The text is still abbreviated, so now the three wisdoms are cited in full. The Yogācārabhūmi explains the characteristics of the three wisdoms, saying: “What is all the wisdom of a bodhisattva? There are two kinds: first, worldly wisdom; second, transworldly wisdom. Furthermore, there are three kinds: first, the wisdom that can, according to awakening, penetrate the true reality of the knowable. That is, if bodhisattvas, with respect to phenomena devoid of nature that transcend verbal expression, or when about to awaken to the ultimate truth, or when correctly awakening to the ultimate truth, or after having awakened to the ultimate truth, possess wondrous wisdom—the most supreme, tranquil, clear, and manifest before them, free from conceptualization, separated from all prapañca, awakening to equality in all phenomena, entering the great universal characteristic, exhaustively reaching the boundaries of all that is knowable, far removed from the two extremes of superimposition and deprecation, and entering into conformity with the middle way—this is called the bodhisattva’s wisdom that can enter into and, according to awakening, penetrate the true reality of the knowable.” Explanation: According to this, it fully possesses the three wisdoms: preparatory, fundamental, and subsequently attained. It also fully possesses the essence of the three wisdoms that illuminate existence, illuminate non-existence, and illuminate the middle way. This is the first wisdom; within the first section of the present sūtra text, it already possesses the wisdom of the three truths, and thus agrees with it. Second, explaining the second wisdom above: witnessing the real, they are thoroughly adept regarding the conventional; therefore, they broadly know the five sciences and so forth. The treatise states: “If bodhisattvas have definitive skill in expounding the five fields of knowledge, as in the previous Chapter on Strengths and Gotra, one should know its characteristics; as well as possessing definitive skill in the three aggregates: that is, the aggregate of phenomena that can bring about benefit, the aggregate of phenomena that can bring about non-benefit, and the aggregate of phenomena that can bring about neither benefit nor non-benefit. Fully knowing them as they truly are, with respect to the wondrous wisdom and skillful assimilation across these eight bases, they can swiftly complete the vast, unsurpassable provisions of wondrous wisdom and swiftly realize unexcelled, correct, and complete bodhi.” Explanation: This is subsequently attained \[wisdom\]. Broadly knowing the three aggregates of phenomena refers to the aforementioned bringing about of benefit and so forth, which are wholesome, unwholesome, and indeterminate; combined with the five sciences, these make eight. The five sciences are the inner science, logic, and so forth. Third, explaining the wisdom that can bring about the benefit of all sentient beings, it says: “There are eleven kinds, as should be known from before”; this refers to the “Chapter on Maturation” in the thirty-seventh fascicle of the treatise. Maturation of nature itself has eleven aspects, namely: possessing seeds of wholesome phenomena (1); repeatedly practicing wholesome phenomena (2); obtaining that which conforms to the pure severance of the two obscurations (3); the mind of superior intent having competence (4); an extremely well-tamed nature (5); correct preparatory application being fulfilled (6); dwelling peacefully in this—whether meeting a great teacher or not meeting a great teacher, having competence in both (7); having great power (8); being able immediately to realize the severance of the affliction obscuration (9); the severance of the knowable obscuration (10); just like a swelling that has ripened to the end and can be lanced without delay is called ripe (11). The first ten explain the particulars, and the last one universally exemplifies the characteristic of ripeness. > — English (machine translation) (machine translation) - [Previous: 43.70](https://indike.org/pramana/in.bauddha.taisho.1736.43.70) - [Next: 43.72](https://indike.org/pramana/in.bauddha.taisho.1736.43.72) - [Up: 43](https://indike.org/pramana/in.bauddha.taisho.1736.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.43.71) — English, machine translation ## Linked texts (2) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.43.34) — Classical Chinese - [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862.3.132) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.43.71](https://indike.org/pramana/in.bauddha.taisho.1736.43.71) · Pramāṇa