[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) › 53.28 # 大方廣佛華嚴經隨疏演義鈔 53.28 大方廣佛華嚴經隨疏演義鈔 53.28 - **Language:** Classical Chinese ### [53.28](https://indike.org/pramana/in.bauddha.taisho.1736.53.28) 疏「攝此九力」，此句總標。二「以因中有四」下，總出四淨所以。言「因中有四義」者，揀非約緣，但就自力因中耳。亦如泛舉因緣生法中有其四義，如穀子為因、水土為緣，能生於芽。但就穀子，即有四義：一緣不生、自因生故，即穀子是有力義。二因不生、自緣生故，即穀子上有無力義。要具有力無力，方能生芽，即第三義。總攝上三，即穀子之德是第四義。一有力能作故，有有作善法淨。二無力不能作，故有無作法淨。三具二，能引生故，有教化眾生淨。四泯攝前三，稱理成德，故有第四身淨。泯謂泯絕，以三不相離，互相即故，便互泯奪。攝者，三不相離，舉一全收，具泯奪義，故稱理成德。又上四義，前三行圓、後一行滿。前三之中，前二自利、後一利他自利。二中，依體相分故，有有作無作。然其別義正在前二，此二並以真心為體。以真心中，有於三大：順體相大，故有無作法淨。順用大，故有有作善法淨。言有作者，即是教行。教行本無順性德用，而修起故，名為有作。有作順理，故名為善。善之自體，故名為法。法出垢染，自之為淨。言無作者，即是證行。性出自古，不由緣造，故名無作。此無作體，更不順他、不立善言，若約性善，亦可名善。論依前義，故無善字。法淨二義，不異前釋。然其純真不生、單妄不成，真妄和合方有所作。無明內熏、惡友外引，造諸惡行，背真流轉。真如內熏、善友外引，造諸善行，反本還源。順真名善、順真為善，即無妄可治，不成善故。由順性無慳貪故，隨順修行檀波羅蜜，則反慳貪成於檀度之善。餘可例知。然此二淨，若在凡時，但可有性名作無作，不得名淨。然無作體，古今常湛體無增減；約就於緣，有隱有顯、有始有終，說因說果。有作法體本無其體，但可依生，方名有作。如樹有芽等、乳有酪等，非是事有。然雖修生，若無有性，修不可生，故作無作皆名有性。此二入住有作名為習種性攝，無作名為性種性攝。若就解行，有作名方便淨，無作名體性淨。今就聖位，有作名教行，無作名證行。若至果位，有作名方便淨；菩提涅槃及報身佛，無作名為性淨。菩提涅槃及法身佛，此二無礙。今明剛藏內順德用、萬行爰增，云有作淨。心冥性德、思慮斯寂，有無作淨。大意如是。 > Regarding the commentary's statement, 'Subsuming these nine powers': this line is the general heading. 2. From 'Because there are four meanings within the cause' onward, it provides the general rationale for the four purities. Saying 'there are four meanings within the cause' selects out \[conditions\] and does not concern conditions, but pertains solely to the cause of one's own power. It is just like generally citing how things arise from causes and conditions containing four meanings, such as a grain seed being the cause and water and soil being conditions, which can produce a sprout. Looking solely at the grain seed, there are four meanings: 1. It is not produced by conditions, but produced by its own cause; thus the grain seed has the meaning of being potent. 2. It is not produced by the cause, but produced by conditions; thus upon the grain seed there is the meaning of being impotent. 3. Only by possessing both potency and impotency can it produce a sprout; this is the third meaning. 4. Subsuming the above three, the virtue of the grain seed itself is the fourth meaning. 1. Because it is potent and can act, there is the purity of wholesome phenomena with activity. 2. Because it is impotent and cannot act, there is the purity of phenomena without activity. 3. Endowed with both, because it can guide and produce, there is the purity of transforming sentient beings. 4. Eradicating and subsuming the previous three, conforming to principle to accomplish virtue, there is the fourth, purity of the body. 'Eradicating' means absolute eradication: because the three are not separate from one another and are mutually identical, they mutually eradicate and strip away. 'Subsuming' means that the three are not separate from one another, so that raising one completely takes in all of them; possessing the meaning of eradication and stripping away, it therefore conforms to principle to accomplish virtue. Furthermore, of the above four meanings, the first three are the perfection of practice, and the last one is the fullness of practice. Among the first three, the first two are self-benefit, and the latter one is benefiting others. Within the two kinds of self-benefit, they are distinguished based on essence and characteristics; hence there are activity and non-activity. However, their distinct meanings lie precisely in the first two, and both of these take the true mind as their essence. Because within the true mind there are the three greatnesses: conforming to the greatness of essence and characteristics, there is the purity of phenomena without activity. Conforming to the greatness of function, there is the purity of wholesome phenomena with activity. Saying 'with activity' refers to the practice according to teaching. The practice according to teaching is originally devoid of conforming to the functions of the nature's virtues, but because it is cultivated and aroused, it is called 'with activity'. Being with activity conforms to principle, so it is called 'wholesome'. The essence of the wholesome is therefore called 'phenomenon'. Phenomena emerge from defilement, which of itself is called 'purity'. Saying 'without activity' refers to the practice of realization. The nature has emerged from antiquity and is not fabricated through conditions, so it is called 'without activity'. This essence of non-activity does not conform to anything else, nor is the word 'wholesome' established for it; if speaking in terms of the goodness of nature, it can also be called wholesome. The treatise relies on the former meaning, and therefore lacks the word 'wholesome'. The two meanings of 'phenomenon' and 'purity' are no different from the previous explanation. However, pure truth does not arise \[on its own\], and solitary delusion is not accomplished \[on its own\]; only when truth and delusion combine is there activity. Avidyā perfuming internally and bad companions leading externally, one commits unwholesome actions and turns one's back on truth to transmigrate. Tathatā perfuming internally and good companions leading externally, one performs wholesome actions, returning to the origin and reverting to the source. Conforming to truth is called wholesome; if conforming to truth were \[already\] wholesome, then there would be no delusion to remedy, and wholesomeness would not be accomplished. Because one conforms to the nature's freedom from stinginess and greed, when one accords with and cultivates dānapāramitā, one reverses stinginess and greed to accomplish the wholesomeness of the perfection of giving. The rest can be understood by analogy. However, as for these two purities, when in the state of an ordinary person, there can only be the nature called active or non-active, but they cannot be called pure. Yet the essence of non-activity is eternally serene from antiquity to the present, its essence having neither increase nor decrease; in terms of conditions, it has concealment and manifestation, beginning and end, and is spoken of as cause and fruit. As for phenomena with activity, their essence originally lacks an essence of its own, and only through depending on arising can they be called 'with activity'. It is like a tree having sprouts and milk having curd; these do not exist as concrete entities. Nevertheless, although they arise through cultivation, if there were no nature, they could not arise through cultivation; hence both active and non-active are called possessing the nature. Entering the abodes, the active is subsumed under the lineage of acquired habits, while the non-active is subsumed under the lineage of the nature. If considered in terms of understanding and practice, the active is called purity of upāya, while the non-active is called purity of essence. Now, in terms of the noble stages, the active is called the practice according to teaching, and the non-active is called the practice of realization. If reaching the stage of fruition, the active is called purity of upāya—bodhi, nirvāṇa, and the reward body Buddha; the non-active is called purity of nature—bodhi, nirvāṇa, and the dharmakāya Buddha; these two are unhindered. Now, explaining that Vajragarbha internally accords with the virtuous function so that the myriad practices thereby increase is called the purity with activity. His mind merging with the nature's virtue, where thoughts and deliberations become silent, is the purity without activity. Such is the general meaning. > — English (machine translation) (machine translation) - [Previous: 53.27](https://indike.org/pramana/in.bauddha.taisho.1736.53.27) - [Next: 53.29](https://indike.org/pramana/in.bauddha.taisho.1736.53.29) - [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.53.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.53.28](https://indike.org/pramana/in.bauddha.taisho.1736.53.28) · Pramāṇa