[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) › 54.2 # 大方廣佛華嚴經隨疏演義鈔 54.2 大方廣佛華嚴經隨疏演義鈔 54.2 - **Language:** Classical Chinese ### [54.2](https://indike.org/pramana/in.bauddha.taisho.1736.54.2) 疏「後一望上顯同」下，明第三盡。此句顯意標名。言「滿種智」者，釋一切智智字。此有二意：一上一切智是根本智，重言智者是後得智，此二無礙名一切種智。二依論經意，上一切智是佛，下智字是佛智慧。故論云「得一切智人，智滿足故。」二義皆是種智。疏「自力辨中」下，解妨。問意云：他力唯一句，自力有十句者。答謂：他力總彰佛加，不在彰於佛德。自力欲彰剛藏勝德，故具列多句。後後勝前前，則無德不備。如無作法淨即勝有作善法淨，教化眾生勝前自利身淨，已勝前三，皆顯二利滿故。身淨中受位過於位滿，後報勝於現前得涅槃道，後勝於前同佛種智。謂位極尊勝，方顯剛藏從因至果無德不備，方堪說法，故廣顯之。 > Regarding the commentary's: "The latter one, looking upward to reveal identity" onward: this clarifies the third culmination. This line reveals the meaning and states the title. As for "fulfilling the cognition of all aspects": this explains the phrase 'all-knowledge cognition' (sarvajña-jñāna). This has two meanings: first, the upper 'all-knowledge' is fundamental cognition, and the repeated word 'cognition' is subsequent cognition; these two being unobstructed is named the cognition of all aspects. Second, according to the intent of the treatise and sūtra, the upper 'all-knowledge' is the Buddha, and the lower word 'cognition' is the Buddha's wisdom. Therefore the treatise states: "Because the person who has attained all-knowledge has his cognition fulfilled." Both meanings are the cognition of all aspects. Regarding the commentary's: "Within distinguishing self-power" onward: this resolves an objection. The intent of the question asks: Other-power has only one line, while self-power has ten lines; why? The answer says: Other-power generally reveals the Buddha's empowerment, not aiming to display the Buddha's virtues. Self-power intends to display Vajragarbha's superior virtues, hence it fully lists many lines. Each subsequent one excels the preceding, so that no virtue is not fully possessed. For example, non-active Dharma purity excels active good Dharma purity; teaching sentient beings excels the preceding self-benefit; body purity has already excelled the preceding three; all reveal the fulfillment of both benefits. Within body purity, receiving the stage surpasses the perfection of the stage; future retribution excels present \[retribution\]; attaining the path of nirvāṇa excels what precedes it; and being identical with the Buddha's cognition of all aspects is subsequent to and excels the previous. Meaning that only when the stage is exceedingly noble and superior does it reveal that Vajragarbha, from cause to fruit, lacks no virtue, and only then is he competent to preach the Dharma; hence it is broadly revealed. > — English (machine translation) (machine translation) - [Previous: 54.1](https://indike.org/pramana/in.bauddha.taisho.1736.54.1) - [Next: 54.3](https://indike.org/pramana/in.bauddha.taisho.1736.54.3) - [Up: 54](https://indike.org/pramana/in.bauddha.taisho.1736.54) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.54.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.54.2](https://indike.org/pramana/in.bauddha.taisho.1736.54.2) · Pramāṇa