[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) › 5.31 # 大方廣佛華嚴經隨疏演義鈔 5.31 大方廣佛華嚴經隨疏演義鈔 5.31 - **Language:** Classical Chinese ### [5.31](https://indike.org/pramana/in.bauddha.taisho.1736.5.31) 疏「又世親攝論」下，第二彰所貫攝之法。於中二：初引《攝論》正釋、後例同指餘。前中，即彼論第一。文中亦二：先引論總標、後「依者」下引論別釋。釋標四義則分為四：初釋依中，舉其三事。一「於是處」者，即說經處，如佛在摩竭提國等。二「由此」者，即說經因緣，即所被機等。如《十地經》，由十方佛加，解脫月請等。三「為此」者，即說經意。如〈發心品〉云「為欲顯示佛法故、為以智光普照故、為欲開闡實義故」等。故梁論云「是處、是人、是用。」疏「相者謂世俗諦相、勝義諦相」者，謂世尊說法有何相貌。諸佛唯依二諦為眾生說，更無餘相。疏「法者謂蘊界處」等者，即所詮法門軌持之法，一一皆通二諦。蘊即五蘊，界即十八界，處即十二處，緣起即十二因緣，諦即四諦，食即四食，如世親論第十初說。靜慮即四靜慮，無量即四無量，無色即四無色，解脫即八解脫，勝處即八勝處，遍處即十遍處，菩提分即三十七品等。無礙解即四辯才，無諍即無諍三昧。等者，等餘法數。並下經文廣有其相。疏「義者隨順密意說」等者。義名所以。世尊說法，或顯了說、或密意說。如說一切皆空，此就第一義說。凡夫不解，謂無俗諦等。亦如四意趣、四隨等。梁論釋義云「義者所作事故名義，生道滅惑是事。」此意云：佛所說經，但令眾生生道滅惑，以為其義耳。亦佛之意趣也。 > In the commentary, from “Furthermore, Vasubandhu’s Mahāyānasaṃgraha\[-bhāṣya\]” downwards is the second part, which reveals the phenomena that are threaded and gathered. Within it are two parts: first, citing the Mahāyānasaṃgraha for the direct explanation; second, citing others by analogy. In the former, it refers to fascicle 1 of that treatise. The text also has two parts: first, citing the treatise to state the overarching headings; second, from “Basis” downwards, citing the treatise for the specific explanations. The explanation of the stated four meanings is thus divided into four parts: First, in explaining the basis, three items are raised. (1) “In this place” refers to the place where the sūtra was preached, such as the Buddha residing in the country of Magadha and so forth. (2) “Due to this” refers to the causes and conditions for preaching the sūtra, namely the capacities addressed, and so forth. For example, in the Daśabhūmika-sūtra, it is due to the empowerment of the Buddhas of the ten directions, the request of Vimukticandra, and so on. (3) “For this purpose” refers to the intent of preaching the sūtra. For instance, the chapter “Generating the \[Bodhicitta\] Mind” states: “In order to reveal the Buddha-dharma; in order to illuminate everywhere with the light of wisdom; in order to disclose and elucidate the real meaning,” and so forth. Hence the Liang translation \[of the Mahāyānasaṃgraha\] says: “This place, this person, this function.” In the commentary, “Characteristics refers to the characteristics of conventional truth and ultimate truth” means what the characteristics of the World-Honoured One’s preaching of the Dharma are like. The Buddhas preach to sentient beings solely based on the two truths, and there are no other characteristics. In the commentary, “Phenomena refers to the aggregates, realms, and bases” and so forth refers to the doctrinal gateways and upholding phenomena of the expressed meaning, each and every one of which applies to both of the two truths. Aggregates refers to the five aggregates; realms refers to the eighteen realms; bases refers to the twelve bases; dependent arising refers to the twelve links of dependent arising; truths refers to the four truths; foods refers to the four foods, as stated at the beginning of fascicle 10 of Vasubandhu’s treatise. Dhyānas refers to the four dhyānas; immeasurables refers to the four immeasurables; formless refers to the four formless attainments; liberations refers to the eight liberations; bases of overcoming refers to the eight abhibhvāyatanas; bases of totality refers to the ten kṛtsnāyatanas; limbs of bodhi refers to the thirty-seven limbs \[of awakening\], and so on. Unhindered cognitions refers to the four pratisaṃvids; non-contention refers to the araṇā-samādhi. “And so forth” covers other numerical dharmas. These are all richly characterized in the later text of the sūtra. In the commentary, “Meaning refers to speaking in accordance with implicit intention” and so forth: “meaning” refers to the underlying reason. In preaching the Dharma, the World-Honoured One speaks either explicitly or with implicit intention. For instance, saying that “all are empty” is spoken from the perspective of ultimate truth; ordinary persons do not understand it and claim there is no conventional truth, and so forth. It is also like the four intentions and four adaptations. The Liang translation explains the meaning: “Meaning refers to what is to be done, hence it is called meaning; generating the path and extinguishing defilements are these matters.” The purport is: the sūtras preached by the Buddha are solely aimed at causing sentient beings to generate the path and extinguish defilements; this is their meaning. It is also the Buddha’s intention. > — English (machine translation) (machine translation) - [Previous: 5.30](https://indike.org/pramana/in.bauddha.taisho.1736.5.30) - [Next: 5.32](https://indike.org/pramana/in.bauddha.taisho.1736.5.32) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1736.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.5.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.5.31](https://indike.org/pramana/in.bauddha.taisho.1736.5.31) · Pramāṇa