[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) › 53.20 # 大方廣佛華嚴經隨疏演義鈔 53.20 大方廣佛華嚴經隨疏演義鈔 53.20 - **Language:** Classical Chinese ### [53.20](https://indike.org/pramana/in.bauddha.taisho.1736.53.20) 疏「三行始終」，論釋云「觀分時中，無漏道品分別修覺相故。」論中修字釋摽名行字，依念進修名行，行即此經修習，故疏先解修習之言。疏「言分別無漏法」下，牒經解釋。即明地前菩薩於地上法而起觀修，但是意識名言分別。次「以未證」下，釋論觀分之時即加行位。然觀分言，論釋彼經觀字，以論經云觀達分別無漏法故。後「帶相」已下，釋經分別字，謂帶如相，故論名修覺相也。即《唯識》云「現前立少物，謂是唯識性。以有所得故，非實住唯識。」彼論釋四加行云「皆帶相故，未能證實。故說菩薩此四位中猶於現前安立少物，謂是唯識真勝義性。以彼空有相未除故，帶相觀心有所得故，非實安住真唯識性，彼相滅已方實安住。」彼疏釋云「心上變如，名為少物。此非無相，故名帶相。若證真時彼相便滅者，即是空所執相。有依他相，名空有相位。謂有空相是彼唯識真勝義性。由有此相未證真理，滅空有相方證真故。」彼論結云「依如是義，故有頌言：菩薩於定位，觀影唯是心，義相既滅除，審觀唯自相。如是住內心，知所取非有，次能取亦無，後觸無所得。」釋曰：此則結四加行，謂初二句煖位、次二句頂位、次二句中下忍、次一句即上忍位，合上三句為世第一，末句見位也。 > Regarding the commentary's: "Third, the culmination of practice," the treatise explains: "Because in the time of the stage of contemplation, one distinguishes, cultivates, and becomes aware of the characteristics of the untainted limbs of the path." In the treatise, the word "cultivates" explains the word "practice" in the heading; progressing in cultivation based on mindfulness is called practice, and practice here is the "cultivation and practice" of this sūtra; thus the commentary first explains the words "cultivation and practice." Regarding the commentary's: "Speaking of 'distinguishing untainted dharmas'" on downward, it quotes the sūtra to explain. That is, it clarifies that bodhisattvas prior to the bhūmis give rise to contemplative cultivation regarding dharmas of the bhūmis, but this is merely the conceptual discrimination of name and referent by the mental consciousness. Next, regarding "Because one has not yet realized" on downward, it explains that the "time of the stage of contemplation" in the treatise is precisely the stage of applied practices. However, the expression "stage of contemplation" is the treatise's explanation of the word "contemplate" in that sūtra, because the treatise's version of the sūtra says: "contemplating, penetrating, and distinguishing untainted dharmas." Afterward, from "bearing characteristics" on downward, it explains the word "distinguishing" in the sūtra, meaning that one bears the characteristic of suchness; hence the treatise calls it "cultivating the awareness of characteristics." This is just as the \*Vijñaptimātratāsiddhi\* says: "Presently positing a slight something before oneself, asserting it to be the nature of consciousness-only; because there is something grasped, one does not truly abide in consciousness-only." That treatise, in explaining the four applied practices, says: "Because they all bear characteristics, they are not yet able to realize the true reality. Therefore it is said that the bodhisattva in these four positions still sets up a slight something before oneself, asserting it to be the true ultimate nature of consciousness-only. Because the characteristics of emptiness and existence have not yet been eliminated, and the mind of contemplation that bears characteristics still has something grasped, one does not truly abide in the true nature of consciousness-only; only after those characteristics have ceased does one truly abide." Its commentary explains: "The mind's altering \[an image of\] suchness is called 'a slight something.' This is not without characteristics, so it is called 'bearing characteristics.' If, upon realizing the truth, those characteristics then cease, this is the emptiness of the imagined characteristic. There is the dependent characteristic; this is called the position of the characteristics of emptiness and existence. That is, having the characteristic of emptiness is the true ultimate nature of that consciousness-only. Because having this characteristic means one has not yet realized the true principle, only by eliminating the characteristics of emptiness and existence does one realize the truth." That treatise concludes: "Relying on this meaning, there is a verse: 'When the bodhisattva in the state of concentration / Contemplates that representations are mind alone, / The characteristics of external objects having been eliminated, / He carefully contemplates only self-characteristics. / Abiding thus within the internal mind, / He knows that the grasped does not exist; / Next, the grasper is also absent, / And finally he touches the ungraspable.'" Explanation: This concludes the four applied practices; that is, the first two lines correspond to the stage of Heat; the next two lines to the stage of Summit; the next two lines to the lower and middle stages of Patience; the next single line to the stage of Supreme Patience, with the preceding three lines combining as Supreme Mundane Dharmas; and the final line is the stage of seeing. > — English (machine translation) (machine translation) - [Previous: 53.19](https://indike.org/pramana/in.bauddha.taisho.1736.53.19) - [Next: 53.21](https://indike.org/pramana/in.bauddha.taisho.1736.53.21) - [Up: 53](https://indike.org/pramana/in.bauddha.taisho.1736.53) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.53.20) — English, machine translation ## Linked texts (2) - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.7.87) — Classical Chinese - [攝大乘論本](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha*zh-xuanzang.2.89) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.53.20](https://indike.org/pramana/in.bauddha.taisho.1736.53.20) · Pramāṇa