[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) › 72.4 # 大方廣佛華嚴經隨疏演義鈔 72.4 大方廣佛華嚴經隨疏演義鈔 72.4 - **Language:** Classical Chinese ### [72.4](https://indike.org/pramana/in.bauddha.taisho.1736.72.4) 疏「後何等」下，三徵列名字，中二：先釋通名。上釋名中但釋辯智，今釋無礙；後「一法者」下，別釋四名。然《唯識》云「法無礙智，緣能詮教法為境。義無礙智，即於所詮總持自在，於一義中現一切義故。詞無礙智，即於言音展轉訓釋總持自在，於一聲中現一切音聲故。樂說無礙智，緣機巧說為境。」又云「辯才自在者，謂辯無礙解，善達機宜，巧為說法。」《俱舍》亦以法緣能詮。釋云：名身者，所謂想章字總說。釋曰：以想釋名，以章釋句，以字釋文，以總釋身。論云「名謂作想。」解云：想者取像，或契約義。若取像名想，想是心所。如說於色，能生色想，因名生想，名為作想。若契約義，想即是名，謂諸賢聖共為契約，立色等名，名即是想。由此名想，顯有詮表，故名作想。餘義準說。今之本論釋法無礙，不局能詮，故云法體「如色礙相」。然論一時列名云「是中四無礙境界者，一法體、二法境界體、三正得與眾生、四正求與無量門。」後方牒釋。今疏四中，文皆三節：一牒經舉論立名、二「謂字」下是疏釋論、三「故論云」下舉論牒釋。今初法中論牒釋內，以色從緣集，非定斷常，故離二邊辨俗異真，云生法所攝，即二執所依之法。言「如色礙相」者，正出法體。二義中第三段內，文曲有四：一舉論牒釋。二「然得此」下，遠公釋論，以法為俗、以義為真。應有問言：法義不同，何以論文皆有遠離二邊生法所攝？故釋意云：隨順觀察世諦，即入第一義故。三「上即遠公」下，疏成遠公義。四「亦可」下，是疏別義。於中二：先正釋、後「言如實」下解妨。妨云：若義亦俗諦，何名如實？答云：約如事實。三詞，可知。四樂說中，云「正求與」者，邪求不與。疏「二廣顯中」下，文前有三：初總釋十門。二「言十者」下，列名略釋。其十相名，即是論文，「謂」字已下皆是疏釋。三「然上十中」下，總就十中釋無礙義。言「亦有以詞說於法，樂說說義」者，如第七大小乘相中，法知一乘；義知諸乘；詞云說一切乘無差別，即同一乘；樂說云說一一乘無邊法，即同說諸乘意。 > In the Commentary, from “Next, what are \[they\]?” onward, the third \[part\] questions and enumerates the names, in which there are two \[parts\]: first, it explains the generic name. In the explanation of names above, it only explained the cognition of eloquence; now it explains “unhindered.” Later, from “First, dharma” onward, it separately explains the four names. Now, the \*Vijñaptimātratā\[siddhi\]\* states: “The unhindered cognition of dharma takes the teaching dharma that is the expressive signifier as its objective domain. The unhindered cognition of meaning \[means\] retaining sovereign mastery over the signified, because within a single meaning it manifests all meanings. The unhindered cognition of phrasing \[means\] retaining sovereign mastery in glossing and explaining through sounds and words sequentially, because within a single sound it manifests all sounds. The unhindered cognition of delightful discourse takes skillful speech adapted to faculties as its objective domain.” It also says: “One who has sovereign mastery in eloquence refers to unhindered comprehension of eloquence, being skilled in comprehending the capacities of faculties and skillfully expounding the Dharma.” The \*Kośa\* also takes dharma as taking the expressive signifier as its object. Explaining it, \[it says\]: “A collection of names is an aggregate designation for concepts, sentences, and phonemes.” Explanation: “Concept” explains “name”; “sentence” explains “clause”; “phoneme” explains “syllable”; “aggregate” explains “collection.” The treatise says: “A name means producing a concept.” The explanation says: “Concept” means grasping an image, or it has the sense of a convention. If grasping an image is called a concept, the concept is a mental factor. As when speaking of form, it can generate the concept of form; generating a concept due to a name is called producing a concept. If it has the sense of convention, the concept is precisely the name: that is, the noble sages together establish conventions, setting up names such as form, and the name is itself the concept. Because of this name-concept, it manifests an expressive signification, hence it is called producing a concept. The other meanings are explained accordingly. In the present root treatise, the explanation of unhindered dharma is not restricted to the expressive signifier; hence it says the essence of dharma is “like the characteristic of physical obstruction in form.” However, when the treatise concurrently lists the names, it says: “Among these, the objective realms of the four unhindered cognitions are: first, the essence of dharma; second, the essence of the objective realm of dharma; third, giving correctly to sentient beings; and fourth, giving correctly through immeasurable gateways.” Only after this does it take them up and explain them. Now, in the Commentary's four \[sections\], the text has three parts in each: first, taking up the sūtra and citing the treatise to establish the names; second, from “The word ‘is’ \[wèi\]” onward is the Commentary's explanation of the treatise; third, from “Therefore the treatise says” onward cites the treatise to take it up and explain it. Now, in the first, “dharma,” within the treatise’s citation and explanation, because form gathers from conditions and is not definitively annihilated or permanent, it is distinguished as conventional, distinct from ultimate truth by transcending the two extremes, and is said to be subsumed under arising phenomena—namely, the dharmas upon which the two graspings rely. The statement “like the characteristic of physical obstruction in form” directly presents the essence of dharma. In the second, “meaning,” within the third section, the text has four sub-parts: first, citing the treatise to take it up and explain it; second, from “However, having attained this” onward is Master Yuan's explanation of the treatise, taking dharma as the conventional and meaning as the ultimate. There might be an objection: “Dharma and meaning are not the same; why does the treatise state in both that they are subsumed under arising phenomena that transcend the two extremes?” Therefore the explanation's intention says: by compliantly observing conventional truth, one enters into the primary ultimate truth. Third, from “The above is Master Yuan's” onward, the Commentary confirms Master Yuan's meaning. Fourth, from “It can also be” onward is the Commentary’s distinct interpretation. Therein are two: first, the direct explanation; later, from “The statement ‘as it truly is’” onward resolves an objection. The objection says: “If meaning is also conventional truth, why is it called ‘as it truly is’?” The answer says: this is in terms of the actuality of the facts. The third, “phrasing,” is self-evident. In the fourth, “delightful discourse,” where it says “giving to those who seek correctly,” it is not given to those who seek perversely. Under the Commentary's “Second, in the extensive elucidation,” there are three \[parts\] before the text: first, a general explanation of the ten gates; second, from “Regarding ‘ten’” onward, enumerating the names and briefly explaining them—the names of these ten characteristics are the text of the treatise, and from the word “means” onward are all the Commentary’s explanations; third, from “However, among the ten above” onward, explaining the meaning of unhinderedness with respect to the ten overall. Regarding “there is also using phrasing to speak of dharma, and delightful discourse to speak of meaning”: as in the seventh, the characteristic of the great and small vehicles, dharma knows the One Vehicle; meaning knows the various vehicles; phrasing says that preaching all vehicles without distinction is identical to the One Vehicle; delightful discourse says that preaching the boundless dharmas of each vehicle is identical to the intention of preaching the various vehicles. > — English (machine translation) (machine translation) - [Previous: 72.3](https://indike.org/pramana/in.bauddha.taisho.1736.72.3) - [Next: 72.5](https://indike.org/pramana/in.bauddha.taisho.1736.72.5) - [Up: 72](https://indike.org/pramana/in.bauddha.taisho.1736.72) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.72.4) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.11.33) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.72.4](https://indike.org/pramana/in.bauddha.taisho.1736.72.4) · Pramāṇa