[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) › 67.57 # 大方廣佛華嚴經隨疏演義鈔 67.57 大方廣佛華嚴經隨疏演義鈔 67.57 - **Language:** Classical Chinese ### [67.57](https://indike.org/pramana/in.bauddha.taisho.1736.67.57) 疏「然各攝三觀」下，第三以義總收，恐難領會十門義故。於中四：一總出十門之意、二收十為五、三收五為二、四總相融通。初中，於上三觀相參而用。謂三觀小異，論取不同，就其經文故可為一。一「染淨因起」者，相諦觀中明成答相，答於外難，成無我義，無我即淨故。大悲觀名愚癡顛倒，以著我故則生為染，無我則得無生為淨。一切相智名染淨分別，染淨正是第三觀名，今此中義通於三觀，因起之字定通三處。「二緣起本源」者，直就經說，故初觀名第一義諦，是一心本。世諦一心，依本起末。第二觀中，阿陀那識迷執為我，即染淨本。悟即是解脫根本故。一切相智名依止觀，故為本源。「三因果有空」者，相諦觀中名他因觀，由無明故方得有行，斯則有矣。既從緣有，斯則空矣。大悲觀中破於冥性，斯有因緣。一切相智觀名方便觀，以各二業為後方便，亦即有即空義耳。「四相成無作」者，即不相捨離。相諦觀中名自因觀，謂離前支無後支，故云相成，相成故無作。大悲觀中破於自在，故須因緣相成，無別作者。一切相智觀名因緣相，有支無作故。「五陳其諦理」者，即三道不斷，相諦名攝過觀，但攝苦集故。大悲名破苦行因，亦由唯苦集故。一切相智名為入諦，兼取逆觀，即滅道故。「六力用交參」者，即三際輪迴，初名護過觀，三際因果，為因有力、為果無力，能護失業等三過故。大悲觀中治異道求中，無因之見，因有力故。一切相智觀力無力信入，並是力用交參。「七窮苦慢除」，即三苦聚集，初名不厭厭觀，令厭微苦即窮苦義。大悲觀中名破求異中，謂三界有涅槃，但是苦故，今能窮之。一切相智中名增上慢，非增上慢信入，亦窮微苦非增上慢矣。「八形奪無始」者，即因緣生滅，初即深觀，名不自不他，以他奪自、以自奪他。大悲觀中名無常德，以形奪故。一切相智觀名無始觀，因緣無初故。「九有無無本」者，即生滅繫縛。初即深觀中明不共生，明非二作，互無知者故。有無本無作用，故不能生，則無亦無本。二大悲觀既無有淨德，安有本耶？一切相智觀既明無始，始即是本，二諦無始，故有無無本。「十真俗無違」者，即無所有盡。初深觀中顯非無因，真不違俗；無所有盡，俗不違真。大悲觀中以順有故，無有我德。一切相智，種種觀故，亦不違俗。故其三觀，取文小異，大旨多同，故以本意收為一致。 > Regarding the commentary's "However, each subsumes the three contemplations" onward: this is the third \[part\], which uses meaning to comprehensively gather them together, for fear that it might be difficult to grasp the meaning of the ten gates. Within this, there are four \[sections\]: first, a general statement of the intention of the ten gates; second, gathering the ten into five; third, gathering the five into two; fourth, their general interpenetration. In the first, they are used by interweaving the above three contemplations. That is, the three contemplations differ slightly and are taken differently by the treatise (\*śāstra\*), yet according to the sūtra text they can be made into one. First, "the causal arising of defilement and purity": in the contemplation of the characteristics of truth, this clarifies the characteristic of achieving an answer, which responds to external objections and establishes the meaning of selflessness, because selflessness is purity. In the contemplation of great compassion, it is named "delusion and inversion"; because clinging to self causes birth, it is defilement, whereas selflessness attains non-arising and is purity. In the cognition of all characteristics, it is named "discrimination of defilement and purity"; "defilement and purity" is precisely the name of the third contemplation, and now the meaning here applies throughout the three contemplations, so the words "causal arising" definitely apply to the three places. Second, "the fundamental source of dependent arising": speaking directly in terms of the sūtra, the first contemplation is named "paramārtha-satya," which is the root of the one mind. In worldly truth, the one mind produces the branches based on the root. In the second contemplation, the ādānavijñāna is deludedly grasped as a self, which is the root of defilement and purity; awakening to it is the root of liberation. In the cognition of all characteristics, it is named "the contemplation of basis," hence it is the fundamental source. Third, "existence and emptiness of cause and effect": in the contemplation of the characteristics of truth, it is named "the contemplation of other causes," for only due to ignorance can there be formations—this is existence; yet since they exist through conditions, this is emptiness. In the contemplation of great compassion, it refutes the unmanifest nature (prakṛti), so there are causes and conditions. In the contemplation of the cognition of all characteristics, it is named "the contemplation of upāya," where the two karmas of each are taken as subsequent upāya, which also means that existence is emptiness. Fourth, "mutual formation and non-action": that is, not abandoning one another. In the contemplation of the characteristics of truth, it is named "the contemplation of internal causes," meaning that apart from preceding links there are no subsequent links, hence it is called "mutual formation"; being mutually formed, there is no agent. In the contemplation of great compassion, it refutes the Lord (Īśvara), so there must be mutual formation through causes and conditions, with no separate agent. In the contemplation of the cognition of all characteristics, it is named "the characteristics of causes and conditions," for the links of existence lack agency. Fifth, "displaying their principle of truth": that is, the non-interruption of the three paths. In the characteristics of truth, it is named "the contemplation of gathering faults," because it only gathers together suffering and origination. In great compassion, it is named "refuting the cause of ascetic suffering," also because it is solely suffering and origination. In the cognition of all characteristics, it is named "entering the truths," which additionally takes the reverse contemplation, namely cessation and the path. Sixth, "the interweaving of capacity and function": that is, transmigration across the three periods of time. In the first, it is named "the contemplation of protecting against faults"; the causes and effects across the three periods of time have capacity as causes but lack capacity as effects, being able to protect against the three faults such as the loss of karma. In the contemplation of great compassion, it remedies the view of causelessness among the non-Buddhist pursuits, because causes have capacity. In the contemplation of the cognition of all characteristics, the conviction and entry regarding capacity and incapacity are both the interweaving of capacity and function. Seventh, "exhausting suffering and removing arrogance": that is, the aggregation of the three sufferings. In the first, it is named "the contemplation of not revulsing and revulsing"; causing revulsion toward subtle suffering is the meaning of exhausting suffering. In the contemplation of great compassion, it is named "refuting the different pursuits," meaning that within the three realms there is nirvāṇa, yet it is merely suffering; now one is able to exhaust it. In the cognition of all characteristics, it is named "excessive arrogance"; conviction and entry without excessive arrogance also exhausts subtle suffering and is free from excessive arrogance. Eighth, "mutual nullification and beginninglessness": that is, the arising and ceasing through causes and conditions. The first is profound contemplation, named "neither self nor other," using the other to nullify the self and the self to nullify the other. In the contemplation of great compassion, it is named "the attribute of impermanence," due to mutual nullification. In the contemplation of the cognition of all characteristics, it is named "the contemplation of beginninglessness," because causes and conditions have no beginning. Ninth, "existence and non-existence having no root": that is, the bondage of arising and ceasing. The first clarifies non-co-arising within profound contemplation, explaining that it is not made by both, because they mutually lack an experiencer. Existence and non-existence originally have no function, hence cannot produce; thus non-existence also has no root. Second, in the contemplation of great compassion, since there is no attribute of purity, how could there be a root? In the contemplation of the cognition of all characteristics, since it clarifies beginninglessness, the beginning is the root; as the two truths are without beginning, existence and non-existence have no root. Tenth, "ultimate and conventional not conflicting": that is, exhaustion in having nothing. In the initial profound contemplation, it reveals not being without causes—the ultimate does not conflict with the conventional; exhaustion in having nothing—the conventional does not conflict with the ultimate. In the contemplation of great compassion, because it accords with existence, there is no attribute of self. In the cognition of all characteristics, through various contemplations, it likewise does not conflict with the conventional. Thus, although the three contemplations draw upon the text with slight differences, their general import is mostly identical; hence they are gathered into consistency according to their fundamental intent. > — English (machine translation) (machine translation) - [Previous: 67.56](https://indike.org/pramana/in.bauddha.taisho.1736.67.56) - [Next: 67.58](https://indike.org/pramana/in.bauddha.taisho.1736.67.58) - [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.67.57) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.67.57](https://indike.org/pramana/in.bauddha.taisho.1736.67.57) · Pramāṇa