[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) › 75.46 # 大方廣佛華嚴經隨疏演義鈔 75.46 大方廣佛華嚴經隨疏演義鈔 75.46 - **Language:** Classical Chinese ### [75.46](https://indike.org/pramana/in.bauddha.taisho.1736.75.46) 疏「後一句明覺即止觀門」下，疏文有三：此上標門；二「謂要在覺」下，說立覺所以；三「觀了上之多門」下，釋止觀義。就立覺所以中，亦是解妨。謂有問言：此明夢忍，那說覺時？故今釋云：覺夢相成，故須說覺。於中，初以覺成夢，以未覺時不知是夢故。於中，初「要在覺時方知是夢」者，正辨須覺所以。謂大夢之夜，則必有彼大覺之明，謂我世尊方知三界皆如夢故。上引《楞伽》歎佛能了於夢。次「正在夢時不知是夢」者，謂為實故。為諸凡夫長眠大夜不生厭求，故叡公云：「夢中矇夢，純昏心也。」次「設知是夢亦未覺故」者，此通妨難。謂亦有人夢知是夢，如人重眠忽有夢生，了知我夢，以睡重故，取覺不能。喻諸菩薩，從初發心即知三界皆如夢，豈非是覺？何用更說覺時？故今釋云：亦未是覺，未大覺故。故《起信》云「若人了知前念起惡，能止後念令其不起，雖復名覺，即是不覺，有生滅故、無明覆心不自在故。」次云「覺時了夢知實無夢」者，非唯覺時知夢，亦知無夢。如八地菩薩夢渡河，喻證無生忍。不見生死此岸、涅槃彼岸，能渡所渡皆叵得故。況於大覺。故經云「久念眾生苦，欲脫無由脫。今日證菩提，豁然無所有。」疏「然由夢方有覺故辨夢覺時」者，上辨以覺成夢，此辨以夢成覺。對夢說覺，無夢無覺。既了夢無夢，對何說覺？故覺夢斯絕。如無不覺則無始覺，覺夢雙絕方為妙覺。疏「觀了」下，釋止觀義。照上四門，故名為觀。覺夢斯絕，即不取於夢妄，故《無量義經》歎佛云「智恬情怕慮凝靜，意滅識亡心亦寂，永斷夢妄思想念，無復諸大陰界入。」即知究竟了夢唯我世尊。叡公云：「長夜之內，大夢所成，皆由心畫，遍造眾形，神傳五道，備盡跉𨂲。若能悟之，即破無明。」 > Regarding the commentary's "The latter single statement clarifies awakening, which is the gate of calm and insight (śamatha-vipaśyanā)" and following: the commentary text has three parts. First is identifying the gate above; second, from "This means it must be in awakening..." downward, explains the reason for establishing awakening; third, from "Discerning and comprehending the multiple gates above..." downward, explains the meaning of calm and insight. Under the reason for establishing awakening, it also resolves an objection. An objection asks: "Here we are clarifying dream-like forbearance; why speak of the time of awakening?" Therefore it now explains: awakening and dream mutually establish one another, so one must speak of awakening. Therein, first awakening establishes dream, because when not yet awakened one does not know it is a dream. Therein, first, "It must be at the time of awakening that one only then knows it is a dream" directly explains the reason why awakening is necessary. This means that in the night of the great dream, there must be the light of that great awakening; that is, only our World-Honoured One knows that the three realms are all like a dream. Above, the Laṅkāvatāra was cited praising the Buddha for being able to comprehend the dream. Next, "When right in the dream, one does not know it is a dream" means taking it as real. Because ordinary persons sleep continuously in the long night and do not give rise to revulsion and seeking \[deliverance\], Master Sengrui said: "Dreaming in a dream is an utterly confused mind." Next, "Even if one knows it is a dream, one is still not awakened" resolves a difficulty. An objection says that some people also know in a dream that it is a dream, like a person in a heavy slumber who suddenly has a dream and clearly knows 'I am dreaming,' but because of the deep sleep, is unable to attain awakening. This illustrates that bodhisattvas, from their initial aspiration, already know that the three realms are all like a dream; is that not awakening? Why need to speak further of the time of awakening? Therefore it now explains: it is still not awakening, because it is not the great awakening. Thus the Awakening of Faith says: "If a person clearly knows that the previous thought gave rise to evil and is able to stop the subsequent thought from arising, although this is called awakening, it is just non-awakening, because there is arising and ceasing, and ignorance veils the mind so it lacks self-mastery." Next it says, "When awakened, one comprehends the dream and knows there is truly no dream," which means not only that at awakening one knows the dream, but also knows there is no dream. Like an eighth-ground bodhisattva dreaming of crossing a river, illustrating the realization of the forbearance of non-arising: seeing neither the near shore of saṃsāra nor the far shore of nirvāṇa, for both that which crosses and that which is crossed are unattainable. How much more so for the great awakening! Thus the sūtra says: "For long I thought of sentient beings' suffering, wishing to liberate them with no means of liberation; today having realized bodhi, open and clear, there is nothing at all." The commentary's "However, because of the dream there is awakening, therefore the time of dream and awakening is distinguished": above explained establishing dream by awakening; here explains establishing awakening by dream. Awakening is spoken of in contrast to dream; without dream there is no awakening. Once the dream is comprehended as no dream, in contrast to what could awakening be spoken of? Therefore both awakening and dream are cut off. Just as without non-awakening there is no initial awakening, only when both awakening and dream are cut off is it wondrous awakening. The commentary's "Discerning and comprehending..." downward explains the meaning of calm and insight. Illumining the four gates above is called insight (vipaśyanā). When awakening and dream are both cut off, one does not grasp at the dream-delusion; hence the Sūtra of Immeasurable Meanings praises the Buddha, saying: "Wisdom tranquil, emotions at peace, thoughts settled in stillness; / Intent destroyed, consciousness vanished, the mind also quiescent; / Eternally severing dream-like delusions and speculative thoughts, / No longer having the elements, aggregates, realms, or sense-bases." Thus we know that it is only our World-Honoured One who definitively comprehends the dream. Master Sengrui said: "Within the long night, what is produced by the great dream is all painted by the mind, everywhere fashioning the myriad forms; the spirit wanders the five destinies, exhausting all staggering and stumbling. If one can awaken to this, one immediately shatters ignorance." > — English (machine translation) (machine translation) - [Previous: 75.45](https://indike.org/pramana/in.bauddha.taisho.1736.75.45) - [Next: 75.47](https://indike.org/pramana/in.bauddha.taisho.1736.75.47) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.1736.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.75.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.75.46](https://indike.org/pramana/in.bauddha.taisho.1736.75.46) · Pramāṇa