[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) › 7.58 # 大方廣佛華嚴經隨疏演義鈔 7.58 大方廣佛華嚴經隨疏演義鈔 7.58 - **Language:** Classical Chinese ### [7.58](https://indike.org/pramana/in.bauddha.taisho.1736.7.58) 疏「以性唯一」下，引其二文，明唯一性，證成一乘。此句總以一性成一乘。若有多性容有多乘，既唯一性並同作佛故，唯一乘耳。疏「故云諸佛兩足尊」下，引證。初引第一未來佛章，故彼偈云「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。是法住法位，世間相常住，於道場知已，導師方便說。」今但引兩句，顯諸法無性，成一性義耳。然上三偈，諸釋不同。今直解經文，初一偈明當佛開權終歸一實，故云其實為一乘。次偈釋說一乘所以，以唯一性故。謂若有二性，容有二乘；既唯一性，故說一乘耳。知法常無性者，知即能證知，法謂所證知。法即色心等一切法也。常無性者，所證理也，即是真如無性之理，覺諸法故。云何常無性？謂色心等從本已來性相空寂，非自非他、非即非離，湛然常寂，故曰無性。而言常者，謂本來即無，非推之使無，故曰常無性耳。佛種從緣起者，然有二義：一約因種，因種即正因佛性。故《涅槃》云「佛性者，即是無上菩提中道種子。」此種即前常無性理，故《涅槃》云「佛性者即是第一義空。」無性即空義也。緣即六度萬行，是緣因佛性，起彼正因，令得成佛。是故說一乘者，唯以佛性起於佛性，更無餘性，故說一乘，稱理說也。體同曰性，相似名種，故關中云：「如稻自生稻，不生餘穀，此屬性也。萌幹花粒其類無差，此屬種也。」二果種性，關中云：「佛報唯佛，其理不差，即性義也。說法度人，類皆相似，此種義也。」果之種性，緣真理生，故云從緣。故釋此偈云「佛緣理生，理既無二，是故說一乘耳。」意云：證理成佛，稱理說一。此中知法常無性偈，全同〈出現〉。〈出現品〉云「如來成正覺時，於其身中普見一切眾生成正覺，乃至普見一切眾生入涅槃，皆同一性所謂無性。」乃至云「知一切法皆無性故，得一切智大悲相續救度眾生。」謂知無性，佛性同故。準於下經，以知無性，尚得一成一切皆成，況無不說一乘而度脫之。後偈又云「是法住法位」等者，重釋前偈。言是法者，即前所知之法。所以常無性者，由住真如正位故。由緣無性，緣起即真；由即真故，故上云無性。言法位者，即真如正位。故《智論》說「法性、法界、法住、法位，皆真如異名。」世法即如，故皆常住。謂因乖常理，成三界無常。若解無常之實，即無常而成常矣。則常與無常二理不偏，故《涅槃經》況之二鳥。今於道場證知一切世間無常即真常理，猶懸鏡高堂，萬像斯鑒。二而不二不可言宣，以方便力假以言說。一尚假說，況有二三？故知前偈即一性之文，疏中略要但引一句耳。疏「又第三」下，此引〈藥草喻品〉證一性義。故彼經云「眾生住於種種之地，唯有如來如實見之明了無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法，所謂解脫相離相滅相，究竟涅槃常寂滅相，終歸於空。」今但略引二句以此證知，則明三乘之人不知差別即一，唯佛究之無三無二。言解脫者，真解脫也。故第二經偈云「為滅諦故修行於道，離諸苦縛名得解脫。是人於何而得解脫？但離虛妄名為解脫，其實未得一切解脫。」釋曰：一切解脫即真解脫，真解脫者即一解脫味，故無二味安有三乘？故又云「常寂滅相，即性淨涅槃。」是上世間相常住也，故皆一性。 > Regarding the Commentary's passage from "Because the nature is solely one" onward, it cites two passages from it to clarify that there is solely one nature, thereby verifying and completing the one vehicle. This sentence as a whole uses the one nature to complete the one vehicle. If there were multiple natures, there could be multiple vehicles; since there is solely one nature and all equally become Buddhas, there is solely one vehicle. Regarding the Commentary's passage from "Therefore it says: 'The Buddhas, the Most Honoured among bipeds'" onward, it cites evidence. First, it cites the first passage on future Buddhas; hence that verse says: "Although the Buddhas of future ages / preach hundreds of thousands of koṭis / of countless Dharma gates, / in truth they are for the one vehicle. / The Buddhas, the Most Honoured among bipeds, / know that dharmas are ever devoid of own-nature; / the Buddha-seed arises from conditions, / therefore they preach the one vehicle. / These dharmas abide in the status of dharmas, / the characteristics of the world are constantly abiding; / having known this at the site of enlightenment, / the Guides preach it through upāya." Now it only cites two lines to show that all dharmas are devoid of own-nature, completing the meaning of the one nature. However, regarding the above three verses, various commentaries differ. Now directly explaining the sūtra text: the first verse clarifies that when future Buddhas disclose the provisional, they ultimately return to the one real; hence it says "in truth they are for the one vehicle." The next verse explains the reason for preaching the one vehicle, which is because there is solely one nature. That is to say, if there were two natures, there could be two vehicles; since there is solely one nature, they preach the one vehicle. "Know that dharmas are ever devoid of own-nature": "knowing" is the subjective realization and knowledge, "dharmas" refers to what is realized and known. Dharmas are all phenomena, such as form and mind. "Ever devoid of own-nature" is the principle realized: namely, the principle of tathatā being devoid of own-nature, awakening to all dharmas. Why "ever devoid of own-nature"? It means that form, mind, and so forth have from the beginning been empty and quiescent in their nature and characteristics, neither self nor other, neither identical nor separate, serenely and constantly quiescent; hence they are called "devoid of own-nature." And saying "ever" means that they are originally non-existent, not made non-existent by analysis; hence they are said to be "ever devoid of own-nature." "The Buddha-seed arises from conditions" has two meanings: First, in terms of the causal seed: the causal seed is the direct-cause Buddha-nature. Hence the Nirvāṇa \[Sūtra\] says: "The Buddha-nature is the seed of the middle path of anuttarabodhi." This seed is the aforementioned principle of being ever devoid of own-nature; hence the Nirvāṇa \[Sūtra\] says: "The Buddha-nature is the emptiness of the supreme meaning." Being devoid of own-nature is the meaning of emptiness. "Conditions" are the six perfections and myriad practices, which are the conditioning-cause Buddha-nature, activating that direct cause to bring about the attainment of Buddhahood. "Therefore they preach the one vehicle": solely using Buddha-nature to activate Buddha-nature, with no other nature; hence they preach the one vehicle, speaking in accordance with the principle. Sharing the same essence is called "nature"; similarity is called "seed." Hence Guanzhong says: "Just as rice produces rice of itself and does not produce other grains, this belongs to 'nature.' The sprouts, stalks, flowers, and grains have no variation in their kind; this belongs to 'seed.'" Second, the fruition seed-nature: Guanzhong says: "The Buddha's retribution is solely a Buddha, its principle without error; this is the meaning of 'nature.' Preaching the Dharma to save people, their kinds are all similar; this is the meaning of 'seed.'" The seed-nature of fruition arises in dependence on true principle; hence it says "arises from conditions." Therefore, explaining this verse, it says: "The Buddha arises in dependence on principle, and since principle is not two, therefore they preach the one vehicle." The import is: realizing principle to become a Buddha, they preach the one in accordance with principle. In this, the verse "know that dharmas are ever devoid of own-nature" is completely identical to the "Tathāgatotpattisaṃbhava" chapter. The "Tathāgatotpattisaṃbhava" chapter says: "When the Tathāgata attains perfect awakening, within his body he universally sees all sentient beings attaining perfect awakening, up to universally seeing all sentient beings entering nirvāṇa, all having the same nature, namely the absence of nature." Up to: "Because he knows that all dharmas are devoid of nature, he attains all-knowledge and, with uninterrupted great compassion, saves and delivers sentient beings." It means that knowing the absence of nature, the Buddha-nature is identical. Based on the subsequent sūtra, because of knowing the absence of nature, if one attains, all attain; how much more will they not fail to preach the one vehicle to deliver them! The subsequent verse also says: "These dharmas abide in the status of dharmas" and so forth, re-explaining the previous verse. "These dharmas" refers to the previously known dharmas. Why are they ever devoid of own-nature? Because they abide in the correct status of tathatā. Because conditions are devoid of own-nature, dependent origination is identical with the real; because it is identical with the real, the above says "devoid of own-nature." "Status of dharmas" refers to the correct status of tathatā. Hence the Dazhidulun says: "Dharmatā, dharmadhātu, the abiding of dharmas, and the status of dharmas are all different names for tathatā." Worldly dharmas are identical with tathatā, hence they are all constantly abiding. That is, because causes run contrary to the constant principle, the three realms are rendered impermanent. If one understands the reality of impermanence, then impermanence becomes constant. Then the two principles of permanence and impermanence are not one-sided; hence the Nirvāṇa Sūtra compares them to two birds. Now, at the site of enlightenment, realizing that all worldly impermanence is the principle of true permanence is like hanging a mirror in a high hall, where the myriad images are all reflected. Being two yet not two cannot be expressed in words, yet by the power of upāya, provisional words are employed. Even the "one" is a provisional preaching, how much more could there be two or three? Therefore, know that the former verse is a text on the one nature; the Commentary briefly extracts only a single line. Regarding the Commentary's passage from "Also, the third \[fascicle\]" onward: this cites the "Auṣadhīparivarta" to verify the meaning of the one nature. Hence that sūtra says: "Sentient beings abide on various grounds; only the Tathāgata sees them as they truly are, clearly and unobstructed. Just like those plants, trees, thickets, forests, and medicinal herbs, which do not themselves know their superior, intermediate, or inferior natures, the Tathāgata knows this dharma of a single characteristic and a single taste, namely the characteristic of liberation, the characteristic of detachment, the characteristic of cessation, the characteristic of ultimate nirvāṇa's constant quiescence, ultimately returning to emptiness." Now it only briefly cites two lines to verify and know this, clarifying that people of the three vehicles do not know that distinctions are identical with the one; only the Buddha investigates it to the end as having neither three nor two. Regarding "liberation," it is true liberation. Hence the verse in the second fascicle says: "For the sake of the truth of cessation, they practice the path; / freed from all bonds of suffering, this is called attaining liberation. / From what has this person attained liberation? / Merely being freed from falsehood is called liberation, / yet in truth they have not attained all-liberation." Explanation: "All-liberation" is true liberation; true liberation has the single taste of liberation, so there are not two tastes, how could there be three vehicles? Hence it also says: "The characteristic of constant quiescence is the intrinsically pure nirvāṇa." This is the "characteristics of the world are constantly abiding" mentioned above; hence all are of one nature. > — English (machine translation) (machine translation) - [Previous: 7.57](https://indike.org/pramana/in.bauddha.taisho.1736.7.57) - [Next: 7.59](https://indike.org/pramana/in.bauddha.taisho.1736.7.59) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1736.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.7.58) — English, machine translation ## Linked texts (2) - [妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.3.6) — Classical Chinese - [添品妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-jnanagupta.3.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.7.58](https://indike.org/pramana/in.bauddha.taisho.1736.7.58) · Pramāṇa