[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) › 68.78 # 大方廣佛華嚴經隨疏演義鈔 68.78 大方廣佛華嚴經隨疏演義鈔 68.78 - **Language:** Classical Chinese ### [68.78](https://indike.org/pramana/in.bauddha.taisho.1736.68.78) 疏「故所離障亦離」下，三所離障。亦《唯識論》，今當具出論文。論云「八無相中作加行障，謂所知障中俱生一分，令無相觀不任運起。前之五地，有相觀多、無相觀少。於第六地，有相觀少、無相觀多。第七地中純無相觀，雖恒相續而有加行。由無相中有加行故，未能任運現相及土。如是加行，障八地中無功用道故。若得入第八地時便能永斷，彼永斷故得二自在。由斯八地說斷二愚及彼麁重：一於無相作功用愚、二於無相作自在愚，令於相中不自在故。此亦攝相土一分故。八地已上，純無漏道任運起故，三界煩惱永不現行，第七識中細所知障猶可現起，生空智果不違彼故。」釋曰：求無相故名曰加行，令無相觀不任運故。五地觀心劣故，無相觀少。六地觀染淨平等故，無相觀多。七地作加行故。然準護法，於無相中有加行智，體非是障，以善性故。只由所知障令作加行故，說名為加行障也。由此第七有加行故，雖現金等諸相及土，非任運現故以為障。生空智者，謂生空智所引後得智及滅盡定也。《金光明》中詺二愚云「一無相法多用功力無明；二執相自在難可得度無明，餘二可知。」疏但撮要大旨，義已略周。餘如前說。疏「其所證如」，亦《唯識》文。具云「八不增減真如，謂此真如離增減執，不隨染淨有增減故。即此亦名相土自在所依真如，謂若證得此真如已，現相現土俱自在故。」以論對疏，廣略可知。此名即《攝論》名，世親釋云「謂於此中雜染減時而無有減，清淨增時而無有增。」無性釋云「法外無用，所以不增。諸法不壞，所以不減。」無性復釋，一同世親。《中邊論》云「由通達此，圓滿證得無生法忍，於諸清淨雜染法中，不見一法有增有減。」上釋不增減。又世親釋相土自在所依真如，云「於諸相中而得自在，名相自在，隨其所欲即能現前故。於所現土而得自在，如欲令土成金寶等，隨意成故。」釋曰：相約現身，土約器界，故下文中於三世間而辯自在。 > In the commentary, from "Hence the obstacles abandoned are also abandoned..." down, third, is the obstacles abandoned. This is also from the Vijñaptimātratāsiddhi; now the treatise text should be fully produced. The treatise states: "The eighth is the obstacle of exerting effort within signlessness: that is, a portion of the innate cognitive obstacle prevents the signless contemplation from arising effortlessly. In the preceding five grounds, contemplation with signs is abundant and signless contemplation is scarce. On the sixth ground, contemplation with signs is scarce and signless contemplation is abundant. On the seventh ground, there is purely signless contemplation; though constantly continuous, there is exertion. Because there is exertion within signlessness, one is not yet able to manifest signs and lands effortlessly. Such exertion obstructs the effortless path in the eighth ground. When one is able to enter the eighth ground, it is permanently severed; through that permanent severance, one attains the two masteries. Because of this, the eighth ground is said to sever two kinds of folly and their crude heavy states: first, the folly of exerting effort regarding the signless; second, the folly regarding mastery over the signless, which causes one to lack mastery within signs. This also includes a portion of signs and lands. From the eighth ground upward, because the purely undefiled path arises effortlessly, the afflictions of the three realms never occur, though the subtle cognitive obstacles in the seventh consciousness may still occur; the cognition of the emptiness of persons and its fruition do not conflict with them." The explanation states: Seeking signlessness is called exertion because it prevents signless contemplation from being effortless. Because the contemplative mind in the five grounds is inferior, signless contemplation is scarce. Because on the sixth ground one contemplates defilement and purity as equal, signless contemplation is abundant. On the seventh ground, one makes exertion. However, according to Dharmapāla, the cognition that exerts effort within signlessness is in its essence not an obstacle, because of its wholesome nature. It is only because the cognitive obstacle causes one to make exertion that it is called the obstacle of exertion. Because the seventh ground has exertion, although it manifests various signs such as gold and lands, it is considered an obstacle because they are not manifested effortlessly. "The cognition of the emptiness of persons" refers to the subsequently attained cognition and the cessation-attainment induced by the cognition of the emptiness of persons. In the Suvarṇaprabhāsa, the two follies are named: "first, the avidyā of expending much effort regarding signless dharmas; second, the avidyā of grasping at signs as mastery, which is difficult to cross over; the remaining two are self-evident." The commentary merely grasps the essential purport, and the meaning is already broadly complete. The rest is as explained before. In the commentary, "the suchness realized" is also the text of the Vijñaptimātratāsiddhi. It states in full: "The eighth is the tathatā free from increase and decrease: that is, this tathatā is free from attachments to increase and decrease, because it does not increase or decrease following defilement and purity. This is also called the tathatā on which mastery over signs and lands relies, meaning that having realized this tathatā, one attains mastery over both manifesting signs and manifesting lands." Comparing the treatise to the commentary, the detail and brevity can be known. This name is also the name in the Mahāyānasaṃgraha; Vasubandhu's commentary states: "It means that when defilement decreases here, there is no decrease, and when purity increases, there is no increase." Asabhāva's commentary states: "Beyond dharmas there is no function, hence there is no increase. Dharmas are not destroyed, hence there is no decrease." Asabhāva further explains it identically to Vasubandhu. The Madhyāntavibhāga-śāstra states: "Through penetrating this, one fully realizes the anutpattikadharmakṣānti, not seeing a single dharma increase or decrease among pure or defiled dharmas." The above explains non-increase and non-decrease. Furthermore, Vasubandhu's commentary on the tathatā on which mastery over signs and lands relies states: "Attaining mastery among signs is called mastery over signs, because whatever one desires is immediately manifested. Attaining mastery over the lands manifested, such as desiring a land to become gold, jewels, and so forth, is accomplished according to one's will." The explanation states: "Signs" refers to manifesting bodies; "lands" refers to the receptacle realm; hence below, mastery is elucidated regarding the three worlds. > — English (machine translation) (machine translation) - [Previous: 68.77](https://indike.org/pramana/in.bauddha.taisho.1736.68.77) - [Next: 68.79](https://indike.org/pramana/in.bauddha.taisho.1736.68.79) - [Up: 68](https://indike.org/pramana/in.bauddha.taisho.1736.68) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.68.78) — English, machine translation ## Linked texts (5) - [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830.10.356) — Classical Chinese - [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799.8.248) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.188) — Classical Chinese - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.14.5) — Classical Chinese - [大乘入道次第開決](https://indike.org/pramana/in.bauddha.taisho.2823.1.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.68.78](https://indike.org/pramana/in.bauddha.taisho.1736.68.78) · Pramāṇa