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# 大方廣佛華嚴經隨疏演義鈔 69.5

大方廣佛華嚴經隨疏演義鈔 69.5

- **Language:** Classical Chinese

### [69.5](https://indike.org/pramana/in.bauddha.taisho.1736.69.5)

疏「一二種無我上上證故」者，即論文，此下疏釋。十地同證二無我理下，二句皆有三段：一舉經、二舉論釋、三疏釋論。二中「不住道清淨故」是論。三中「彼方便智行所攝滿足助菩提分法故」是論，餘皆疏釋。疏「四常念」下，即經「常念如來力、無所畏、不共佛法」；次牒論文；後疏釋。牒論中，論有二節：一先牒前文、二念通達佛法，即以前釋此。就牒前文中，牒兩處文：一所說法分別智，即牒前因分中義；後教化智障淨勝，牒前清淨分中義。疏「謂前十法」下，疏釋論，依前二段釋之。先釋牒前因分中義，故云「謂前十法明門是智分別故」。前疏云「明為能入之門，法為所入之法。」此上，疏指前經。從依彼智，明入如來所說法中，即彼論釋。彼論具云「得證地智光明，依彼智明入如來所說法中。」釋曰：得證地智，即四地證智。其光明，即前三地得此四地證智前相。此兩處智，俱欲通達佛法。佛法是三地求多聞，所得即十法明門中所觀察眾生界法界世界等。

> Regarding the Commentary's \[citation\]: "First, because they supreme-most-ly realize the two kinds of selflessness": this is the text of the treatise, below which the Commentary explains it. Below \[the statement that\] the ten grounds equally realize the principle of the two selflessnesses, both lines have three sections: first, adducing the sūtra; second, adducing the treatise to explain it; third, the Commentary explaining the treatise. In the second, "because the path of non-abiding is purified" is the treatise. In the third, "because it is subsumed by the practice of that upāya-jñāna and fulfills the dharmas conducive to awakening" is the treatise; the rest is all the Commentary's explanation. In the Commentary: below "Fourth, constantly mindful of...", this corresponds to the sūtra's "constantly mindful of the powers, fearlessnesses, and unshared qualities of the Tathāgata"; next, it takes up the text of the treatise; afterward, the Commentary explains it. In taking up the treatise, the treatise has two clauses: first, it takes up the preceding text; second, being mindful of penetrating the Buddha-dharma, which uses the preceding to explain this. Within taking up the preceding text, it takes up text from two places: first, the discriminating cognition of the taught Dharma, which takes up the meaning within the preceding causal division; second, the purification and superiority over the cognitive obstacle in converting and guiding \[sentient beings\], which takes up the meaning within the preceding purification division. In the Commentary: below "meaning that the preceding ten entrances to illumination of dharmas are cognitive discrimination...", the Commentary explains the treatise, interpreting it based on the preceding two sections. First, it explains taking up the meaning within the preceding causal division; hence it states: "meaning that the preceding ten entrances to illumination of dharmas are cognitive discrimination." The preceding Commentary stated: "Illumination is the gate capable of entering; dharma is the dharma that is entered." Above this, the Commentary points to the preceding sūtra. From relying on that cognition, illuminatingly entering into the Dharma taught by the Tathāgata—this is that treatise's explanation. That treatise says in full: "Obtaining the cognitive radiance of the realized ground, relying on that cognitive illumination one enters into the Dharma taught by the Tathāgata." Explanation: "Obtaining the cognition of the realized ground" is the realization cognition of the fourth ground. Its "radiance" is the prior sign of obtaining this fourth ground's realization cognition in the preceding third ground. The cognitions of these two places both wish to penetrate the Buddha-dharma. The Buddha-dharma refers to the third ground's seeking extensive learning, and what is obtained is the sentient-being-realm, the dharmadhātu, the world-realm, and so forth observed within the ten entrances to illumination of dharmas.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.69.5) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1736.69.5](https://indike.org/pramana/in.bauddha.taisho.1736.69.5) · Pramāṇa
