[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) › 73.2 # 大方廣佛華嚴經隨疏演義鈔 73.2 大方廣佛華嚴經隨疏演義鈔 73.2 - **Language:** Classical Chinese ### [73.2](https://indike.org/pramana/in.bauddha.taisho.1736.73.2) 第四大盡分中，文前有四：一依論科、二「此五依」下論釋義、三「前二」下料揀、四「文中」下辨經義。二中，五義之內，「義」字向上皆是論文，「義」字已下即是疏釋。然前二離惑智二障，成心慧二解脫。後三利他，即是三業：一意；二口，雖云意持，正在口說；三即身通。今初，「集智」下，疏文有四：一總彰大意、二「文中」下總科、三「然通真妄」下總辨義類、四「在文六重」下對文收攝。今初。然論中文有三節：一總立七名，謂一集智大等，如向疏引。二總辨七智之所依起，略顯其相。三總釋七智之相。今疏文中分為七段，一一智內皆有三重，如今集智云「今初集智」，即第一列名。二依能斷疑力，即論第二依起之一。三了法緣集故，即論第三段釋義。下之六智，皆具此三。然遠公釋緣集云：「統唯一種，或分為二：一妄緣集，三界虛妄唯一心作，如夢所見但是心解。二真緣集，一切諸法皆真心起，如夢所見皆報心作。」或說為三，曲有三門：一真妄離合為三，離為前二、合為第三。第二約心識論三：一事緣集，從事識起一切法；二妄緣集，從其妄緣起一切法；三真緣集，真識體中具過一切恒沙性德，互相集成，故言緣集。又從真識起一切法，故經說言「若無藏識，七識不住，不得厭苦、樂求涅槃，由如來藏故起諸法。」三就有為無為說三：一即有為緣集、二無為緣集、三具二緣集，並如六地已說。三攝以義類，即前三中第一三也。四中，在文雖六，不出前三收攝已竟、釋義已周。一唯染中已攝六集。二有七集，三唯一集、四有三集、五唯二集。無為有三，虛空已別說竟，但二無為，一淨、二滅。涅槃有四，餘、無餘及與無住，皆約修顯，故得稱淨。六唯一集，故有二十也。第六段中四：一標通三。二「故論」下，引證。三「以法界」下，疏釋。順上善法界為淨，不善法界為染。無為法界為滅。無為與善為正，不善不正。四「而論諸句」下，會釋論文。然上以其三事開合，故為六段，而文不次。又今經與論經次亦小異。若依今文辨次第者，然望論經，論經闕二：一無世界集、二無最後入一切法分別決定智集。彼意為世界即世界成壞，將後入一切法集，屬於總結，故但十八，并結十九。今為世界是總，通佛眾生，如〈世界成就品〉通有唯成，無有壞義。成壞之剎唯屬眾生。彼次與此亦小有異，以法界居虛空之後，眾生識界居為無為前。且依今經以辨次者，先明三界通於依正，總辨眾生所依；次云世界，通於染淨；次辨法界，向上為上四所依，向下與為無為等而為所依。法界是總，以性從緣，則有為無為。眾生是能迷之人，識界為眾生之本，虛空是眾生等住處，涅槃是眾生所歸。煩惱是能迷之因，行兼於業，則顯前皆是果，故此句初有此菩薩言：「由煩惱因，感界成壞。」次三辨反源之人。「如來」下，四辨反源之果。結云「一切」者，非止二十故也。 > In the fourth \[section\], the 'Section on the Culmination of Greatness,' before the text there are four parts: first, division according to the treatise; second, explaining the meaning of the treatise from 'these five rely on' downwards; third, distinguishing and evaluating from 'the previous two' downwards; fourth, determining the meaning of the sūtra from 'in the text' downwards. In the second, within the five meanings, from the word 'meaning' upwards is all text of the treatise; from the word 'meaning' downwards is the commentary's explanation. Now, the previous two abandon the two hindrances of affliction and cognition, accomplishing the two liberations of mind and wisdom. The latter three benefit others, which are the three karmas: first, mental; second, vocal—although it says 'maintained in mind,' it properly resides in vocal preaching; third, physical supernormal powers. Now first, regarding 'cognition of aggregation' downwards, the text of the commentary has four parts: first, generally demonstrating the overarching intent; second, general subdivision from 'in the text' downwards; third, generally distinguishing types of meanings from 'yet penetrating the true and the delusive' downwards; fourth, subsuming and correlating with the text from 'in the text there are six tiers' downwards. Now for the first. In the treatise text, there are three sections: first, generally establishing the seven names, namely first, the great cognition of aggregation, etc., as cited earlier in the commentary; second, generally distinguishing that upon which the seven cognitions arise based, briefly showing their characteristics; third, generally explaining the characteristics of the seven cognitions. Now in the text of the commentary, it is divided into seven passages; within each cognition there are three tiers: as now the cognition of aggregation says 'Now first, the cognition of aggregation,' which is the first, listing the names; 'second, relying on the power capable of severing doubt,' which is the first among the bases of arising in the second \[section\] of the treatise; 'third, because of fully understanding conditioned aggregation of phenomena,' which is explaining the meaning in the third section of the treatise. The six cognitions below all possess these three. Master \[Hui\]yuan, however, explained conditioned aggregation saying: 'Subsumed under one single kind, or divided into two: first, conditioned aggregation of delusion, the three realms are false and fabricated solely by the one mind, like what is seen in a dream is only mental apprehension; second, conditioned aggregation of truth, all phenomena arise from the true mind, like what is seen in a dream is entirely fabricated by the retribution mind.' Or it is spoken of as three, in detail having three approaches: first, separation and union of the true and delusive make three: separated they are the previous two, united they make the third; second, discussing three with regard to mind-consciousness: 1. conditioned aggregation of actualities, arising all phenomena from the functional consciousness; 2. conditioned aggregation of delusion, arising all phenomena from its delusive conditions; 3. conditioned aggregation of truth, within the essence of the true consciousness possessing nature-virtues exceeding all the sands of the Gaṅgā, which mutually aggregate and complete, hence termed conditioned aggregation. Moreover, arising all phenomena from the true consciousness, thus the sūtra says: 'If there were no storehouse consciousness, the seven consciousnesses would not abide, and one could not loathe suffering and joyfully seek nirvāṇa; due to the tathāgatagarbha all phenomena arise.' Third, speaking of three with regard to the conditioned and the unconditioned: 1. conditioned aggregation of the conditioned; 2. conditioned aggregation of the unconditioned; 3. conditioned aggregation possessing both; all are as already explained in the Sixth Ground. The third, subsuming by types of meaning, is the first threefold of the previous three. In the fourth, although there are six in the text, they do not go beyond the previous three: subsumption is already finished and the explanation of meaning is complete. In the first, purely defiled, six aggregations are already subsumed. The second has seven aggregations; the third has only one aggregation; the fourth has three aggregations; the fifth has only two aggregations. Unconditioned has three: space has already been explained separately, leaving only two unconditioned: first, purity; second, cessation. Nirvāṇa has four: with residue, without residue, and non-abiding are all manifested in reference to cultivation, hence they get to be called pure. The sixth has only one aggregation, hence there are twenty. In the sixth passage there are four parts: first, indicating that it penetrates the three; second, citing evidence from 'therefore the treatise' downwards; third, the commentary's explanation from 'because the dharmadhātu' downwards. Conforming to the above, wholesome dharmadhātu is purity; unwholesome dharmadhātu is defilement. Unconditioned dharmadhātu is cessation. Unconditioned and wholesome are correct; unwholesome is not correct. Fourth, reconciling and explaining the text of the treatise from 'yet the various phrases of the treatise' downwards. The above, however, opened and combined according to its three matters, hence making six passages, yet the text is not in sequence. Furthermore, the present sūtra and the sūtra \[quoted in the\] treatise also differ slightly in sequence. If one determines the sequence according to the present text, looking toward the treatise's sūtra, the treatise's sūtra lacks two: first, it lacks the aggregation of worlds; second, it lacks the final aggregation of cognition that discriminates and determines entry into all phenomena. Its intent was that 'worlds' is just the formation and disintegration of worlds, and taking the subsequent aggregation of entry into all phenomena, it belongs to the general conclusion, hence there are only eighteen, and with the conclusion, nineteen. Now here, 'worlds' is general, penetrating buddhas and sentient beings, as in the 'Chapter on the Formation of Worlds' it generally has only formation, without the meaning of disintegration. Lands of formation and disintegration belong exclusively to sentient beings. Its sequence also differs slightly from this, having dharmadhātu placed after space, and the consciousness-realm of sentient beings placed before the conditioned and unconditioned. Now determining the sequence according to the present sūtra: first clarify the three realms penetrating the environment and the person, generally determining that upon which sentient beings rely; next say 'worlds,' penetrating defilement and purity; next determine dharmadhātu, which upwards is that upon which the four above rely, and downwards serves as that upon which the conditioned, unconditioned, etc. rely. Dharmadhātu is the general: following conditions from its nature, there are the conditioned and unconditioned. Sentient beings are the persons capable of being deluded; the realm of consciousness is the root of sentient beings; space is the dwelling place of sentient beings, etc.; nirvāṇa is that to which sentient beings return. Afflictions are the causes capable of deluding; activities include karma, thus showing that what came before are all results; hence at the beginning of this phrase there are the words of this bodhisattva: 'Due to the cause of afflictions, one influences the formation and disintegration of the realms.' The next three determine the persons who return to the source. From 'Tathāgata' downwards, four determine the fruits of returning to the source. Concluding with the word 'all' is because it is not limited to twenty. > — English (machine translation) (machine translation) - [Previous: 73.1](https://indike.org/pramana/in.bauddha.taisho.1736.73.1) - [Next: 73.3](https://indike.org/pramana/in.bauddha.taisho.1736.73.3) - [Up: 73](https://indike.org/pramana/in.bauddha.taisho.1736.73) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.73.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.73.2](https://indike.org/pramana/in.bauddha.taisho.1736.73.2) · Pramāṇa