[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) › 46.17 # 大方廣佛華嚴經隨疏演義鈔 46.17 大方廣佛華嚴經隨疏演義鈔 46.17 - **Language:** Classical Chinese ### [46.17](https://indike.org/pramana/in.bauddha.taisho.1736.46.17) 疏「第二智慧」下，第二德中亦二：先牒經立名、後「無性」下引釋論釋。於中又二：一明無性生起，「即無住涅槃」五字是疏，餘皆是論。二「然無相法」下，疏取釋論釋。然疏雙用二釋論文消經及本論名，理無不盡，而文或取捨，無性具云「謂此真如有圓成相，無遍計所執相。由此道理明無二相，無有無相，是實有故；無有有相，所執無故。」「最勝清淨能入功德」者，謂即真如最勝清淨，一切法中最第一故，遠離一切客塵垢故。於此真如自覺能入，亦令他入，是故說名最勝清淨能入功德。世親釋云「趣無相法者，謂清淨真如名無相法。趣謂趣入，即是於有無無二相。真如最勝清淨能入功德，謂此真如非是有相，諸法無性以為相故；亦非無相，自相有故，於此無相真如最勝清淨能入故。」釋曰：觀上二論以對疏文，昭然可見。疏「遍住物身心真如性」者，如有偈云「我今解了如來性，如來今在我身中，我與如來無差別，如來即是我真如。」疏「為欲得上」下，第二引釋論釋。但有生起義，在釋文之中。疏「文中」下，釋文，為二：從多而言，前段即釋經、後段即釋論，在文易了。而取論意，若具引釋論者，無性論云「謂不作功用，於諸佛事有情等中能無間斷，隨其所應恒正安住聖天梵住，非如聲聞要作功用方能成辦利有情事，非如外道雖有所住而非殊勝。天住謂四種靜慮，梵住即是悲等無量，聖住即是空無相等。」世親云「謂住佛所住無所住處（性空也），謂此住中常作佛事無有休息（大悲也）。」今用二論以釋經文。疏「大悲性空是佛家故」者，大悲是利他家，性空是自利家故。《法華經》明大悲為室，《淨名》云「畢竟空寂舍」。況二相導真實家也，故雙安住。從「故能不住」下，即上大悲般若所輔翼故。疏「如上佛住」下，無性生起也。疏「一切諸佛」下，躡上生起以為問端。故今答云：和雜而住。此亦釋經。從「一切諸佛」下，釋論此但標名，文中別釋三事，皆先牒名舉釋論釋、後隨經別解。初中「放大」已下是疏，二中「普使之言」下是疏，三中「先明」下是疏。此德，世親但配屬而已。疏「利他之中」下，無性生起。「謂已慣習」下，釋功德名，全是無性論文。從「故論詺為修治」者，是疏釋。「又已到」下，復是無性論釋。疏將屬經，故結云「二文互顯」。從「文中」下，疏取釋論意以釋經文。疏「由有上能治」下，無性生起。從「謂教證」下，是無性釋。疏「顯示如來」下，生起。「謂世八風」下，釋。即疏取意略釋兼會親光，以色等五塵是魔境故，至釋文中方出釋論。文中言「不以無信生盲等而不現」者，即第一迴向中意。疏「如有頌云」，即無性論。疏「由依前方便」下，生起。從「謂十二」下，即疏取論意釋。無性具云「謂契經等十二分教名所安立，安立彼自相共相故。如是安立，非諸愚夫覺所行故，出世間故。此所安立不可思議，即是功德。」疏云「以上加行」下，生起。「謂於三世」下，釋義，即無性釋。然前更有文云：謂於三世平等法性能遍遊涉。「謂於三世平等」下，全同彼論。「故下經」下，證成，以遊三世經不明顯，故以餘義文中具之。疏「顯上利益」下，生起。義在文中，易故不釋。無性云「謂隨所化遍諸世界，示現兩身利樂彼故。」疏「第十一」下，「以於上十方」下，生起。「謂於諸境」下，釋義，全無性論。文中二疑，亦是論文。論但有兩句，云「非於諸法自不決定能決他疑（此反釋也），非離決定能斷疑（順也）。」疏但用上句。若準梁論，具四無礙智能自決疑，具四無礙辨能決他疑。疏「菩薩智光月」者，即五十九經偈。疏「亦可屬上現受用身」者，此文通二勢：上約屬十一為自斷疑，亦通第十其身流布一切世間，則別斷他疑方屬第十一。以屬後為正，故云亦可屬前。疏「深入緣起疑見亡故」者，故《淨名》云「深入緣起，斷諸邪見，有無二邊，無復餘習。」寶積偈云「說法不有亦不無，以因緣故諸法生」故。由見因緣，能斷疑故。疏「由所化生性有差別」者，即生起也。「謂入種種」下，釋義，二論易故，但以經屬論而已。今疏釋意，以成就大覺屬所知，即隨種種心行差別化之，究竟至於一切智故。如釋文中，故以《法華》開示悟入意釋耳。疏「由即於前」下，生起。「謂聖聲聞」下，釋義，皆無性意。疏「如求度者遠劫採薪」者，即《大莊嚴論》第九，因說供養聲聞得無量福，何況如來，便引此緣。昔有一人因緣力故發心出家，往至僧坊值佛不在。詣身子所，身子觀其無少善根。詣諸比丘，比丘先問：「誰不度汝？」云：「舍利弗。」如是展轉皆不度之。如來大慈，至僧坊門為說偈云：「一切種智身，大悲以為體。佛於三界中，見諸受化子，猶如牛求犢，愛念無休息。」以手摩頂，其人悲泣，具說不度因緣。佛說偈云：「身子舍利弗，彼非一切智，亦不解體性，不盡知中下。彼識有齊限，不能深解了，無有智能知，微細之業報。」遂牽入僧坊與度得道。身子問云：「我觀此人無少善因，云何與度便得道耶？」佛言：「汝智微淺。此人過去無量劫前為一貧人，入阿蘭若山林取薪，為虎所逼，以怖畏故稱南無佛。種子今熟，故吾度之，得羅漢耳。」故上云「微少善根種子所隨」。 > Regarding the commentary's "Second, wisdom..." below: within the second virtue, there are also two parts: first, quoting the sūtra to establish the name; second, from "Asabhāva" onward, citing the commentary (\*śāstra\*) to explain it. In this, there are again two parts: first, clarifying Asabhāva's introductory transition—the five characters "that is, apratiṣṭhita-nirvāṇa" belong to the commentary, while the rest is from the \*śāstra\*. Second, from "However, the signless dharma..." onward, the commentary draws on the explanatory \*śāstra\* to explain it. Now, the commentary employs both commentaries to elucidate the sūtra and the names in the root treatise, leaving no principle unexhausted, though the phrasing is selectively adopted or omitted. Asabhāva fully states: "This suchness has the fully accomplished nature (pariniṣpanna) and lacks the imaginary nature (parikalpita). By this principle, it is clarified as lacking the two signs: it lacks the sign of non-existence, because it is truly existent; it lacks the sign of existence, because what is conceptualized does not exist." Regarding "the virtue of the most supreme purity able to enter," it means that suchness is the most supreme purity because it is the foremost among all dharmas and is far removed from all adventitious defilements. Being able to enter into this suchness through self-realization, and also causing others to enter, it is therefore called the virtue of the most supreme purity able to enter. Vasubandhu's commentary states: "'Proceeding toward signless dharmas' means that pure suchness is called the signless dharma. 'Proceeding' means entering; that is, the virtue of the most supreme purity able to enter suchness which is free from the two signs of existence and non-existence. This means that this suchness does not have the sign of existence, because the lack of nature of all dharmas is taken as its sign; nor is it signless, because its own-characteristic exists; this is because one is able to enter into this signless suchness with the most supreme purity." > > Explanation: Viewing the above two treatises to contrast with the commentary's text, it is clearly evident. > > Regarding the commentary's "Pervasively abiding in the suchness-nature of the body and mind of beings": as a verse says: "I now comprehend the Tathāgata-nature; / the Tathāgata is now within my body. / Between me and the Tathāgata there is no distinction; / the Tathāgata is indeed my suchness." > > Regarding the commentary's "In order to desire to obtain the supreme..." below: second, citing the explanatory treatise to explain it. It merely contains the transitional meaning, which is embedded within the explanatory text. > > Regarding the commentary's "In the text..." below: explaining the text, which is twofold: generally speaking, the preceding passage explains the sūtra, and the subsequent passage explains the treatise, which is easy to understand in the text. As for taking the treatise's meaning, if one were to fully cite the explanatory treatise, Asabhāva's commentary states: "It means that without effort, one is able to unceasingly, in accordance with what is appropriate, constantly and correctly abide in the noble, divine, and Brahmā abidings among all Buddha-works and sentient beings. It is not like the śrāvakas who must exert effort before they can accomplish the task of benefiting sentient beings; nor is it like the non-Buddhists who, although having an abiding, do not have a supreme one. The divine abidings are the four dhyānas; the Brahmā abidings are the immeasurables such as compassion; the noble abidings are emptiness, signlessness, and so forth." Vasubandhu states: "It means abiding in the Buddha's abiding, the non-abiding place (nature of emptiness); it means that within this abiding, one constantly performs Buddha-works without rest (great compassion)." Now both treatises are used to explain the sūtra text. > > Regarding the commentary's "Great compassion and nature of emptiness are the Buddha's home": great compassion is the home of benefiting others, and the nature of emptiness is the home of self-benefit. The \*Lotus Sūtra\* clarifies great compassion as the room, and Vimalakīrti says, "the room of ultimate emptiness and quiescence." How much more so when the two mutually guide each other as the true home; therefore, one abides in both. From "therefore able to not abide" onward, it is because of being aided by the aforementioned great compassion and prajñā. > > Regarding the commentary's "As the above Buddha's abiding..." below: this is Asabhāva's introductory transition. > > Regarding the commentary's "All Buddhas..." below: picking up on the previous transition to formulate the opening question. Thus it now answers: abiding in harmonious mingling. This also explains the sūtra. From "All Buddhas..." below: the explanatory treatise here merely designates the name, and the text separately explains three matters, each first raising the name and citing the explanatory treatise to explain it, and afterward separately explaining it according to the sūtra. In the first, from "radiating great..." onward is the commentary; in the second, below "the words 'universally causing'" is the commentary; in the third, below "first clarifying" is the commentary. Regarding this virtue, Vasubandhu merely matches and assigns it. > > Regarding the commentary's "Within benefiting others..." below: Asabhāva's transition. Below "It means having habituated...": explaining the name of the virtue, which is entirely the text of Asabhāva's treatise. From "therefore the treatise designates it as cultivation and purification": this is the commentary's explanation. Below "Furthermore, having arrived...": this is again the explanation of Asabhāva's treatise. The commentary assigns it to the sūtra, hence concluding, "The two texts mutually illumine each other." From "In the text..." below: the commentary takes the meaning of the explanatory treatise to explain the sūtra text. > > Regarding the commentary's "Due to having the above antidotes..." below: Asabhāva's transition. From "It means teaching and realization..." onward: this is Asabhāva's explanation. > > Regarding the commentary's "Revealing the Tathāgata..." below: the transition. Below "It means the eight worldly winds...": the explanation. That is, the commentary takes the meaning to briefly explain and also harmonize with Śīlabhadra, because the five sense objects such as form are Māra's realm; only when reaching the explanatory text does it provide the explanatory treatise. The statement in the text, "He does not fail to manifest on account of the lack of faith of those born blind and the like," is the meaning within the first pariṇāmanā. > > Regarding the commentary's "As a verse says": that is Asabhāva's treatise. > > Regarding the commentary's "Due to relying on the previous upāya..." below: the transition. From "It means the twelve..." onward: this is the commentary taking the treatise's meaning to explain. Asabhāva fully states: "The twelve divisions of teaching such as the sūtras are called that which is established, because they establish their own-characteristics and common characteristics. Such establishment is not within the cognitive domain of fools, because it is supramundane. This which is established is inconceivable; that is the virtue." > > Regarding the commentary's "By means of the above preparatory application..." below: the transition. Below "It means in the three times...": explaining the meaning, which is Asabhāva's explanation. However, prior to this there is further text that states: it means being able to pervasively roam within the equal dharmatā of the three times. Below "It means in the equal \[dharmatā\] of the three times...": entirely identical to that treatise. Below "Therefore the subsequent sūtra...": providing verification; because roaming in the three times is not obvious in the sūtra, it is fully provided in the text through other meanings. > > Regarding the commentary's "Revealing the above benefit..." below: the transition. The meaning is in the text; because it is easy, it is not explained. Asabhāva states: "It means, in accordance with those to be converted, pervading all worlds, manifesting the two bodies to benefit and gladden them." > > Regarding the commentary's "The eleventh..." below: below "Because in the above ten directions...": the transition. Below "It means with regard to all objects...": explaining the meaning, entirely Asabhāva's treatise. The two doubts in the text are also the treatise's text. The treatise only has two sentences, saying: "It is not that, being undecided oneself regarding all dharmas, one can resolve others' doubts (this is the negative explanation); nor is it that, apart from certitude, one can sever doubts (this is the affirmative explanation)." The commentary only uses the upper sentence. According to the Liang translation of the treatise, possessing the four unhindered cognitions one can resolve one's own doubts, and possessing the four unhindered eloquence-types one can resolve others' doubts. > > Regarding the commentary's "The bodhisattva's moon of the light of wisdom": that is the verse in the fifty-ninth fascicle of the sūtra. > > Regarding the commentary's "It may also belong to the above manifesting of the saṃbhogakāya": this text allows two readings: above, assigning it to the eleventh as severing one's own doubts, or it also connects to the tenth where his body is disseminated throughout all worlds, such that distinctly severing others' doubts only belongs to the eleventh. Taking the assignment to the latter as primary, it therefore says it may also belong to the former. > > Regarding the commentary's "Deeply entering dependent origination, doubtful views perish": hence the \*Vimalakīrti\* states, "Deeply entering dependent origination, one severs all wrong views, the two extremes of existence and non-existence, without any remaining traces." The \*Ratnakūṭa\* verse states, "Teaching that dharmas neither exist nor do not exist, / because of causes and conditions all dharmas arise." It is because of seeing causes and conditions that one is able to sever doubts. > > Regarding the commentary's "Because of the distinctions in the natures of the sentient beings to be converted": that is the transition. Below "It means entering various...": explaining the meaning; because the two treatises are easy, it merely matches the sūtra to the treatises. The meaning of the present commentary's explanation is that accomplishing great awakening belongs to what is to be known; that is, converting them in accordance with the distinctions of various mental activities, ultimately leading them to all-knowledge. As in the explanatory text, it is thus explained through the \*Lotus Sūtra\*'s meaning of opening, displaying, awakening, and entering. > > Regarding the commentary's "Due to being right in the aforementioned..." below: the transition. Below "It means the noble śrāvakas...": explaining the meaning, all being Asabhāva's meaning. > > Regarding the commentary's "Like the seeker of liberation who gathered firewood in an eon long past": this is from the ninth fascicle of the \*Mahālaṃkāra-śāstra\*. Because of explaining that making offerings to a śrāvaka attains immeasurable merit, how much more so the Tathāgata, it cites this causal background. In the past, a man, by the power of conditions, resolved to renounce the household life. He went to the monastery and happened upon the Buddha being away. He went to the place of Śāriputra, and Śāriputra observed that he did not possess the least root of goodness. He went to the various monks, and the monks first asked, "Who did not grant you ordination?" He said, "Śāriputra." Passing from one to another in this manner, none granted him ordination. Out of great compassion, the Tathāgata arrived at the monastery gate and spoke a verse for him: "The body of all-knowledge, / takes great compassion as its essence. / The Buddha, within the three realms, / sees all sons to be converted, / just as a cow seeks its calf, / cherishing them without rest." Stroking his head with his hand, the man wept and fully explained the circumstances of not being ordained. The Buddha spoke a verse: "Śāriputra, / he is not omniscient, / nor does he understand the essential nature, / nor does he fully know the middling and inferior. / His consciousness has limits; / he cannot deeply comprehend, / lacking the wisdom able to know / subtle karmic retributions." Thereupon he led him into the monastery, gave him ordination, and he attained the path. Śāriputra asked, "I observed that this man had not the least good cause; how is it that giving him ordination, he immediately attained the path?" The Buddha said: "Your wisdom is slight and shallow. Innumerable eons ago in the past, this man was a poor person who entered an araṇya mountain forest to gather firewood. Pressed by a tiger, out of terror he chanted 'Namo Buddhāya'. The seed has ripened today; therefore I ordained him, and he has merely attained arhatship." Therefore it was said above: "Accompanied by seeds of minute roots of goodness." > — English (machine translation) (machine translation) - [Previous: 46.16](https://indike.org/pramana/in.bauddha.taisho.1736.46.16) - [Next: 46.18](https://indike.org/pramana/in.bauddha.taisho.1736.46.18) - [Up: 46](https://indike.org/pramana/in.bauddha.taisho.1736.46) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.46.17) — English, machine translation ## Linked texts (2) - [大莊嚴論經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.kalpanamanditika*zh-kumarajiva.10.45) — Classical Chinese - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!upanibandhana*zh-xuanzang.5.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.46.17](https://indike.org/pramana/in.bauddha.taisho.1736.46.17) · Pramāṇa