[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) › 46.3 # 大方廣佛華嚴經隨疏演義鈔 46.3 大方廣佛華嚴經隨疏演義鈔 46.3 - **Language:** Classical Chinese ### [46.3](https://indike.org/pramana/in.bauddha.taisho.1736.46.3) 第七慧藏。疏「今初以四諦慧」等者，疏文有四：一料揀句數開合、二釋如實知義、三隨文解釋、四結彈古義。今初有二：一攝十為五、後三即為三故。今初，言「以四諦慧」等者，即無作四諦也。故下四諦差別門中云「若約菩薩能觀，皆無作也。」二「收此五」下，攝五為二，自有四門：一凡聖差別；二「又若後三就果」下，四諦差別門；三「又初二流轉」下，是流轉還滅門；四「又前是所知」下，能所知見門。於四門中，前三皆約所知，後一方具能所。四諦之義已見本品。疏「前有滅道」下，此通妨難。謂有難言：初二流轉即五蘊有支，而皆有四諦，謂色滅色道等。滅道即是還滅，何言流轉？後有苦集亦然。故今通云：前五陰等中有滅道者，於蘊等中方始修道期得滅耳。若已證滅，則無蘊等。言「後有苦集」者，即三乘中亦以四諦則有苦集，既是還滅，何得有之？故今答云：雖是聖人：苦集未盡：無餘涅槃方始盡故。疏「又前是所知」下，第四門，中二：先正明、後「人中有法」下，通妨。經云「聲聞法如實知，緣覺法如實知」等，何言但是能知之人？故為此通，謂三乘聖人歷前諸法成三乘耳。「歷於四諦」下，示其以法成人之相。其四諦之法遍在前七，所緣有支即無明有愛，能如實知諸法，故名菩薩。疏「皆言如實知」下，第二總釋如實知，可解。 > Seventh, the Treasury of Wisdom. The commentary's passage starting with "Now, first, by the wisdom of the four noble truths..." has four parts: first, sorting the number of phrases through opening and combining; second, explaining the meaning of "knowing in accordance with reality"; third, interpreting following the text; fourth, concluding by critiquing old views. The first part has two sections: first, subsuming the ten into five, because the latter three are just three. In the first, saying "by the wisdom of the four noble truths" refers to the unconditioned four noble truths. Hence, the section on the distinguishing gates of the four truths below says: "From the perspective of the bodhisattva's capacity to contemplate, all are unconditioned." Second, under "gathering these five...", subsuming the five into two has four gates of its own: first, the distinction between ordinary beings and noble ones; second, under "moreover, if the latter three are based on the fruit...", the gate of the distinctions of the four truths; third, under "moreover, the first two are saṃsāric circulation...", the gate of saṃsāric circulation and cessation; fourth, under "moreover, the former is what is known...", the gate of knowing and seeing the subjective and objective. Among the four gates, the first three are all from the perspective of what is known; only the last includes both subjective and objective. The meaning of the four noble truths has already appeared in this chapter. Under "previously there were cessation and path...", the commentary resolves an objection. An objection states: The first two saṃsāric circulations are the five aggregates and the branches of existence, yet both have the four noble truths, namely the cessation of form, the path to the cessation of form, etc. Cessation and path are cessation itself; why call them saṃsāric circulation? The latter having suffering and origin is also like this. Therefore, it is now resolved by saying: The cessation and path in the former five aggregates, etc., mean that one only begins to cultivate the path in the aggregates, etc., in anticipation of attaining cessation. If one has already realized cessation, then there are no aggregates, etc. Saying "the latter has suffering and origin" refers to how within the three vehicles there is also suffering and origin through the four noble truths; since it is cessation, how could it have them? Thus it is now answered: Although they are noble persons, their suffering and origin are not yet exhausted, because they are only exhausted in nirvāṇa without remainder. Under "moreover, the former is what is known...", the fourth gate has two parts: first, directly clarifying it; second, under "among persons there are dharmas...", resolving an objection. The sūtra says: "Knows śrāvaka dharmas in accordance with reality, knows pratyekabuddha dharmas in accordance with reality," etc.; why say it is only the knowing person? Therefore this resolution is made: the noble persons of the three vehicles traverse the aforementioned dharmas to accomplish the three vehicles. Under "traversing the four noble truths...", it shows the characteristics of using dharmas to accomplish persons. The dharmas of the four noble truths are pervasive in the previous seven; the branches of existence that are objects of cognition are avidyā, existence, and craving. One who can know all dharmas in accordance with reality is called a bodhisattva. Below "all say 'knowing in accordance with reality'", the second part generally explains knowing in accordance with reality, which is easily understood. > — English (machine translation) (machine translation) - [Previous: 46.2](https://indike.org/pramana/in.bauddha.taisho.1736.46.2) - [Next: 46.4](https://indike.org/pramana/in.bauddha.taisho.1736.46.4) - [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.46.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.46.3](https://indike.org/pramana/in.bauddha.taisho.1736.46.3) · Pramāṇa