[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) › 47.35 # 大方廣佛華嚴經隨疏演義鈔 47.35 大方廣佛華嚴經隨疏演義鈔 47.35 - **Language:** Classical Chinese ### [47.35](https://indike.org/pramana/in.bauddha.taisho.1736.47.35) 第二不壞迴向，故《本業》云「證通事理但有名、用、事也。念念不住故名不壞」者，單取不住即是剎那無常，合是壞義。以無所住，故名不壞，則是理不壞義耳。準下供具等，皆通事事無礙。疏云「不出三寶四信」者，四信即三寶外加一，然二文不同。若《起信論》即是真如故。彼論修行信心分云「略說信有四種：一者信根本，所謂樂念真如法故。二者信佛有無量功德，常樂親近供養恭敬，發起善根願求一切智故。三者信法有大利益，常念修行諸波羅蜜故。四者信僧能正修行自利利他，常樂親近諸菩薩眾求學如實行故。」故下疏云「其中理法即信真如」。二若準《瓔珞》下卷四不壞信，前三信三寶，四是正戒。云「從今時盡未來際，歸依佛、歸依法、歸依賢聖僧、歸依戒法。如是言說故。」故疏云「二惡止善行，行亦攝於戒。」意取為第四信故。四既不定，為十何爽？疏「前中即雙向眾生菩提」者，以初迴向一切智，故是菩提。次下二教化調伏一切眾生等，即向眾生，故下疏云「即迴向眾生意」。疏「非唯不礙隨相亦能成此隨相」者，不礙者，如空不礙萬象。能成者，如無水即無可為波，亦如無空不能起雲霞烟霧。不礙即相遍門，能成即相成門。即理成事，以有空義故，一切法得成也。疏「由前法性相應，故隨生死而不變」下，正辯離相成隨相也。此句由與法性相應故，是離相故。法性即是真如，真如隨緣故能成事。不失不變，故而不改。下九例然。細尋前十，一一相對可知。疏「由前事不礙理故觸境了如」者，前之十句離相成於隨相者，由理不礙事故；今成離相，由前事不礙理故。上總釋意。二「於中」下，總科三，亦如次配。前者從頭別釋，即配前與諸法性相應迴向入無作法，成就所作迴向等十句。而前隨相行成，舉前迴向，離相為能成，隨相為所成，故前云「由前法性相應故，隨生死流而不變」等。今此則舉前隨相不礙成此離相。若事礙理，不即離故，近躡前事亦遠躡前離相。謂由前迴向與法性相應故，今成了心性之行。二由前入無作法成就所作故，成此知業如幻等。三由前捨離一切諸事想著故，成此中出生無著清淨法眼。四由住於無量善巧故，成此具菩薩行。五由前永出一切諸有故，成此於一切相皆無所著。六由前修行諸行不住於相故，成此善能修行同事諸業。七由前普攝一切善根故，成此於白淨法恒無廢捨。八由前普淨一切菩薩諸行廣大迴向故，成此離一切著。九由前發無上菩提心故，成此離一切著。此句難解，故疏云「了菩提性無有二，唯一實故。」十由前與一切善根同住故，住無著行。十一由最上信解等，即前第十一句。此中對前文小不次，而白淨法兩重用之，第七已用故。 > Regarding the second, indestructible pariṇāmanā, where the Benye states, "Direct realization penetrates phenomena and principle, yet there are only names, functions, and phenomena. Because thought-moments do not abide, it is called indestructible": if one merely took "not abiding" to mean momentary impermanence, it would mean destructibility. Because there is nowhere to abide, it is called indestructible; this is simply the sense of principle being indestructible. Based on the articles of offering and so forth below, all penetrate the non-obstruction among phenomena and phenomena. The Commentary says: "It does not go beyond the Three Jewels and the four faiths." The "four faiths" are adding one beyond the Three Jewels, but the two texts differ. In the Awakening of Faith, it refers to tathatā. The section on cultivating faith in that treatise says: "Briefly explained, there are four kinds of faith: first, faith in the fundamental, namely taking joy in being mindful of the Dharma of tathatā; second, faith that the Buddha possesses immeasurable merits, always rejoicing in drawing near to, making offerings to, and revering \[him\], giving rise to wholesome roots and making vows to seek sarvajñatā; third, faith that the Dharma has great benefit, constantly being mindful of cultivating the pāramitās; fourth, faith that the Saṅgha can cultivate correctly to benefit oneself and others, always rejoicing in drawing near to the assembly of bodhisattvas and seeking to learn the practice according to reality." Thus the Commentary states below, "Among them, the Dharma of principle is faith in tathatā." Second, according to the second fascicle of the Yingluo on the four indestructible faiths, the first three are faith in the Three Jewels, and the fourth is correct precepts. It says: "From the present moment until the end of the future, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Āryasaṅgha, and taking refuge in the Dharma of precepts. This is the declaration." Therefore the Commentary states, "Second, cessation of evil and practice of good; practice also subsumes precepts." The intent is taking it as the fourth faith. Since four is not fixed, what harm is there in making it ten? Regarding the Commentary's statement, "In the preceding, it is directed to both sentient beings and bodhi": because the initial part dedicates toward sarvajñatā, it is bodhi; the next two, teaching and transforming and taming all sentient beings and so forth, are directed toward sentient beings; thus the Commentary states below, "This is the intention of pariṇāmanā toward sentient beings." Regarding the Commentary's statement, "Not only does it not obstruct concordance with characteristics, it can also bring about this concordance with characteristics": "not obstructing" is like empty space not obstructing the myriad phenomena; "can bring about" is like how without water there can be no waves, or like how without empty space clouds, mist, smoke, and haze cannot arise. Not obstructing is the gate of mutual pervasion; being able to bring about is the gate of mutual formation. That is, principle accomplishes phenomena; because of the meaning of emptiness, all dharmas can be accomplished. From the Commentary's statement, "Due to previous correspondence with dharmatā, conforming to birth-and-death it does not change" downward, it directly explains that detachment from characteristics brings about concordance with characteristics. This line is detachment from characteristics because it corresponds with dharmatā. Dharmatā is tathatā; tathatā in concordance with conditions can accomplish phenomena. Because it does not lose its unchanging nature, it does not alter. The following nine follow this analogy. If one examines the previous ten closely, their one-to-one correspondence can be known. Regarding the Commentary's statement, "Because previous phenomena do not obstruct principle, encountering conditions one fully realizes tathatā": in the previous ten lines, detachment from characteristics brings about concordance with characteristics because principle does not obstruct phenomena; here, bringing about detachment from characteristics is because previous phenomena do not obstruct principle. Above is the general explanation of meaning. Second, from "Among them" downward, the general outline has three, and they are also correlated in order. The former is explained individually from the beginning, correlating with the ten lines: dedicating in correspondence with the dharmatā of all phenomena, entering unconditioned dharmas, accomplishing what is done in dedication, and so forth. And when the previous practice conforming to characteristics is accomplished, the previous pariṇāmanā is cited: detachment from characteristics is that which accomplishes, and concordance with characteristics is that which is accomplished; hence it was said earlier, "Due to previous correspondence with dharmatā, flowing with birth-and-death it does not change," and so forth. Now, this cites the previous non-obstruction of concordance with characteristics to accomplish this detachment from characteristics. If phenomena obstructed principle, there would be no identity and detachment; thus it closely tracks the previous phenomena and distantly tracks the previous detachment from characteristics. That is, because the previous pariṇāmanā corresponded with dharmatā, here it accomplishes the practice of understanding the nature of the mind. Second, because previously entering unconditioned dharmas accomplished what was done, it accomplishes this knowing of karma to be like an illusion, and so forth. Third, because previously abandoning perceptions and attachments to all phenomena, it accomplishes the emergence of the unattached, pure Dharma-eye herein. Fourth, because abiding in immeasurable skillfulness, it accomplishes the full endowment of bodhisattva practices. Fifth, because previously transcending forever all states of existence, it accomplishes non-attachment to all characteristics. Sixth, because previously cultivating practices without abiding in characteristics, it accomplishes the skill in cultivating all activities of common undertakings. Seventh, because previously gathering all wholesome roots universally, it accomplishes the perpetual non-abandonment of pure dharmas. Eighth, because previously purifying universally all bodhisattva practices through vast dedication, it accomplishes detachment from all attachments. Ninth, because previously generating anuttarabodhicitta, it accomplishes detachment from all attachments. This line is difficult to interpret, so the Commentary states, "Understanding that the nature of bodhi is non-dual, being solely one reality." Tenth, because previously dwelling together with all wholesome roots, one abides in unattached practice. Eleventh, due to supreme faith and understanding and so forth, this corresponds to the previous eleventh line. Here there is a slight discrepancy in order compared to the previous text, and "pure dharmas" is used twice, as it was already used in the seventh. > — English (machine translation) (machine translation) - [Previous: 47.34](https://indike.org/pramana/in.bauddha.taisho.1736.47.34) - [Next: 47.36](https://indike.org/pramana/in.bauddha.taisho.1736.47.36) - [Up: 47](https://indike.org/pramana/in.bauddha.taisho.1736.47) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.47.35) — English, machine translation ## Linked texts (1) - [釋氏要覽](https://indike.org/pramana/in.bauddha.taisho.2127.1.182) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.47.35](https://indike.org/pramana/in.bauddha.taisho.1736.47.35) · Pramāṇa