[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) › 67.53 # 大方廣佛華嚴經隨疏演義鈔 67.53 大方廣佛華嚴經隨疏演義鈔 67.53 - **Language:** Classical Chinese ### [67.53](https://indike.org/pramana/in.bauddha.taisho.1736.67.53) 疏「此即世諦觀」者，以論經云隨順有故。從「即真順有」下，會論經同今經。謂雖順有，虛相都盡，唯第一義諦，故云「未失順無」。疏「自下第三總結」下，疏文有三，初釋逆順、二釋總名、三以義收束。初中二：先直釋經、二引文會釋。今初，言「二門闕逆」者，即一心所攝，及自業助成門也。所以無者，但是略故。若出所以者，其一心所攝之中，本末依持即是順觀。初第一義心，是攝末歸本，義當逆觀，故略無耳。其自業助成順觀之中，二業相顯逆觀。應言：無明若不迷於所緣，則不與行作生起因，則似無明無用無體，故略無耳。若欲著者，應言若無無明迷於所緣，則不與行作生起因。亦可著在，故云略無。一心中，應云：若不迷一心，則不起因緣。亦是逆義，故下偈云「心若滅者生死盡」。以此疏，文但云略無。二「然此逆順若對法」下，引文會釋。先引論有二逆順，今經但一；次引《緣起經》釋於《對法》「誰老死」言。此有七十七智，謂十二因緣除無明支，餘十一支各有七故。「由誰有故」，即是推因，推此老死從何因生？知從於生。「如是老死復由何緣」，即是審因，謂審此老死定由何緣定知因生。三世各二，故有其六，七即法住智，謂觀前所不攝諸有漏慧，遍知義故。謂遍知三世緣起教法，名前不攝，以為第七。前六真實智，此一法住智，合成七智。一切異生及諸聖者俱有此智，入見道位方有四十四智，近四諦故。住教等法是聞慧故，名法住智。如實而知，是思修慧，名真實智。此約染明逆。若清淨逆，但改誰有，為誰滅耳。然此逆順約支體說，經以染淨為逆順者，約順生死、逆生死說。然上鈔云四十四智，謂逆觀老死以至於行，各作四諦觀說。 > Regarding the commentary's "This is the contemplation of conventional truth": this is because the treatise's sūtra speaks of according with existence. From "identifying with the real and according with existence" downward, it reconciles the treatise's sūtra with the present sūtra. That is, although it accords with existence, false characteristics are entirely exhausted, leaving only the ultimate truth; hence it says "not losing concordance with non-existence." Regarding the commentary from "From this point onward, the third: general conclusion" downward: the commentary text has three parts: first, explaining reverse and forward; second, explaining the general name; third, summing up through the meaning. In the first part there are two: first, directly explaining the sūtra; second, citing texts for reconciliation and explanation. Now the first: the statement "two gates lack the reverse" refers to the gate of inclusion within the one mind and the gate of self-karma assisting in completion. The reason they are absent is merely that they are abbreviated. If one brings forth the reason: within inclusion within the one mind, the root and branches mutually relying on and maintaining each other is the forward contemplation. The initial mind of ultimate truth gathers the branches and returns to the root, which in meaning corresponds to the reverse contemplation; therefore it is abbreviated and absent. Within the forward contemplation of self-karma assisting in completion, the two karmas mutually manifest. In the reverse contemplation, one should say: if avidyā were not deluded about its cognitive object, it would not serve as the arising cause for volitional formations; then it would seem that avidyā has no function and no essence, so it is abbreviated and absent. If one wished to supply it, one should say: if there were no avidyā deluded about its cognitive object, it would not serve as the arising cause for volitional formations. It could also be supplied; hence it says abbreviated and absent. In the one mind, one should say: if one is not deluded about the one mind, causes and conditions do not arise. This is also the meaning of the reverse; hence a verse below says: "If the mind ceases, saṃsāra is exhausted." For this reason the commentary text simply says it is abbreviated and absent. Second, from "However, if this reverse and forward are compared with the Abhidharma" downward: citing texts for reconciliation and explanation. First, it cites the treatise as having two kinds of reverse and forward, whereas the present sūtra has only one. Next, it cites the Pratītyasamutpāda-sūtra to explain the phrase "Who has old age and death?" in the Abhidharma. This involves seventy-seven cognitions: that is, among the twelve links of dependent origination, excluding the link of avidyā, each of the remaining eleven links has seven. "Due to whose existence does it exist?" is the inquiry into the cause: inquiring from what cause this old age and death arises, knowing it arises from birth. "Through what condition does such old age and death further arise?" is the examination of the cause: examining through what condition this old age and death definitely arises, definitely knowing it is caused by birth. In the three times there are two each, making six; the seventh is the cognition of the stability of phenomena (dharmasthitijñāna), meaning observing the defiled cognitions not included before, because of its meaning of comprehensive knowing. That is, comprehensively knowing the teaching of dependent origination across the three times, which is called not included before, forms the seventh. The previous six are authentic cognitions, and this one is the cognition of the stability of phenomena, combining to make seven cognitions. All ordinary beings and noble ones possess this cognition; only upon entering the stage of the path of seeing do the forty-four cognitions exist, because of their proximity to the four truths. Abiding in the teaching and other phenomena is cognition arising from hearing, so it is called the cognition of the stability of phenomena. Knowing in accordance with reality is cognition arising from reflection and cultivation, so it is called authentic cognition. This clarifies the reverse in terms of defilement. As for the reverse in terms of purity, one merely changes "who exists" to "who ceases." However, these reverse and forward are spoken of in terms of the essence of the links; that the sūtra treats defilement and purity as reverse and forward is spoken in terms of according with saṃsāra and going against saṃsāra. Furthermore, when the subcommentary above spoke of forty-four cognitions, it meant contemplating in reverse from old age and death up to volitional formations, each being explained as a contemplation of the four truths. > — English (machine translation) (machine translation) - [Previous: 67.52](https://indike.org/pramana/in.bauddha.taisho.1736.67.52) - [Next: 67.54](https://indike.org/pramana/in.bauddha.taisho.1736.67.54) - [Up: 67](https://indike.org/pramana/in.bauddha.taisho.1736.67) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.67.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.67.53](https://indike.org/pramana/in.bauddha.taisho.1736.67.53) · Pramāṇa