[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) › 69.29 # 大方廣佛華嚴經隨疏演義鈔 69.29 大方廣佛華嚴經隨疏演義鈔 69.29 - **Language:** Classical Chinese ### [69.29](https://indike.org/pramana/in.bauddha.taisho.1736.69.29) 疏「所以明此」下，第二彰立有治想所以。一揀凡小，此是揀劣。外道無想，無有此慧；二乘滅定亦無此慧，想受盡滅故。故此比於滅定，彼所行者，此亦不行。如前一切心等彼所無者，此中則有，謂無分別智。二揀如來，即揀勝，未忘無分別智故。故《瓔珞》云「等覺照寂，妙覺寂照。」今八地無生，亦照寂故；若得寂照，即同佛故。是故智障有其三門：一是智障，所謂分別有無之心；二是體障，謂觀非有非無之解，立己能知，故曰體障；三是治想，謂妄識中含如正慧。依此地中有其三義：初一、四地乃至七地斷除，四五六地斷除分別取有之心，謂解法慢、身淨慢等。入七地時斷除分別取有無之心，八地已上斷除體障。前第七地雖除分別有無之心，猶見己心以為能觀、如為所觀。其所觀如不即心、能觀之心不即如，心如別故，心外求法故有功用，法外立心故有體障。從第七地入八地時，破捨此障，觀察如外由來無心、心外無如，如外無心，心不異如；心外無如，如不異心。故能如心泯同法界，廣大不動，以不異故。自外推求故捨功用，不復如外建立神智，故滅體障，體障滅故名無障想。第三治想至佛方滅，故入八地雖無障想而有治想。從八地已上，無生忍體轉轉寂滅，令彼治想運運自亡，至佛乃窮。今此未盡，故說非無。 > Regarding the commentary's "The reason for clarifying this..." and below: second, it shows the reason for establishing that there is an ideation of the antidote. 1. Eliminating ordinary persons and Hinayānists: this eliminates the inferior. Non-Buddhists without ideation lack this wisdom; the two vehicles in the cessation attainment also lack this wisdom, because ideation and feeling are completely extinguished. Therefore, comparing this to the cessation attainment, what functions there also does not function here; yet what is absent there—such as all the minds mentioned earlier—is present here, namely non-conceptual cognition. 2. Eliminating the Tathāgatas: this eliminates the superior, because non-conceptual cognition has not yet been forgotten. Hence the Yingluo sūtra states: "Equal enlightenment illuminates quiescence; sublime enlightenment is quiescent illumination." Now, the unarisen \[patience\] of the eighth stage also illuminates quiescence; if it attained quiescent illumination, it would be identical to a Buddha. Therefore, the cognitive hindrance has three gateways: first is the cognitive hindrance, namely the mind that conceptualises existence and non-existence; second is the essential hindrance, namely the understanding that contemplates neither existence nor non-existence, positing oneself as the knower, hence called the essential hindrance; third is the ideation of the antidote, namely correct wisdom containing suchness within the deluded consciousness. Relying on this stage, there are three meanings: the first one is severed from the fourth stage up to the seventh stage—the fourth, fifth, and sixth stages sever the mind that conceptually grasps existence, namely the pride of understanding dharmas, the pride of bodily purity, and so forth; upon entering the seventh stage, one severs the mind that conceptually grasps existence and non-existence; from the eighth stage upward, one severs the essential hindrance. Although the previous seventh stage eliminated the mind that conceptualised existence and non-existence, it still viewed one's own mind as the contemplator and suchness as the contemplated. The contemplated suchness was not identical to the mind, and the contemplating mind was not identical to suchness. Because mind and suchness were distinct, seeking phenomena outside the mind involved effort; because mind was established outside phenomena, there was the essential hindrance. When entering the eighth stage from the seventh stage, one breaks and abandons this hindrance, contemplating that originally there is no mind outside suchness and no suchness outside the mind; there being no mind outside suchness, the mind is not different from suchness; there being no suchness outside the mind, suchness is not different from the mind. Therefore, suchness and mind can merge into identity with the dharmadhātu, vast and unmoving, because they are not different. Seeking outward having ceased, effort is abandoned, and one no longer establishes divine cognition outside suchness; thus the essential hindrance is extinguished, and because the essential hindrance is extinguished, it is called the ideation free from hindrances. The third, the ideation of the antidote, is extinguished only upon reaching Buddhahood; therefore, upon entering the eighth stage, although one is free from the ideation of hindrances, one still possesses the ideation of the antidote. From the eighth stage upward, the essence of the anutpattikadharmakṣānti becomes progressively more quiescent, causing that ideation of the antidote to spontaneously vanish moment by moment, completely exhausted only at Buddhahood. Because it is not yet exhausted here, it is said not to be non-existent. > — English (machine translation) (machine translation) - [Previous: 69.28](https://indike.org/pramana/in.bauddha.taisho.1736.69.28) - [Next: 69.30](https://indike.org/pramana/in.bauddha.taisho.1736.69.30) - [Up: 69](https://indike.org/pramana/in.bauddha.taisho.1736.69) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.69.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.69.29](https://indike.org/pramana/in.bauddha.taisho.1736.69.29) · Pramāṇa