[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) › 75.6 # 大方廣佛華嚴經隨疏演義鈔 75.6 大方廣佛華嚴經隨疏演義鈔 75.6 - **Language:** Classical Chinese ### [75.6](https://indike.org/pramana/in.bauddha.taisho.1736.75.6) 疏「又此諸句各有二義」下，第三重釋前義。謂無生中頓具諸義。具相云何？故下廣釋。於中，疏文分三：一雙標二門、二開章別釋、三結彈古義。今初。然二門總釋前之初義。其第一後後成前前，兼釋第二從別之義，以得無生忍，則得無滅等忍故；無滅等忍淨，無生等忍故。疏「然文旨」下，即第二開章別釋。正釋第一門含釋第二門，故下牒初門。疏「今初云何」下釋，唯就約理。然無生理中無有次第，由所遣生等有次第故，以不不之，亦成次第，故疏先明。生滅盡等理所依是事之次第也。後「今由前前無」下，方顯無生理之次第。疏「故以後後顯成無生」者，上方明前前有故後後有等，今例結前，以前前釋後後、以後後成前前。疏「次四顯理」者，以盡是有為，垢是煩惱，差別是事，處是方隅，並所觀境。今了即真，為理無生。疏「後六顯智無生」者，以心妄動即名為生，若心寂靜即智不生。「故偈云」下，引證約智。「理智契合」下，結成上義。偈舉一句，具云「無滅故無盡，無盡故無染。」釋曰：此即前四約理也。次偈云「於世變異法，了知無變異，無異則無處，無處則寂靜，其心無染著，願度諸眾生。」釋曰：即後六顯智，疏舉一句顯智分明。等言等餘，皆約智相。疏「三唯約智」下，初由了從緣成智之由，故智無起，契上理故。起即生義，湛然不遷，體不滅無。不動約理，無生可滅，正同十地義大之中無生無滅、非一往滅耳。餘皆甚深般若無生智相。真智妙用不同，但空唯遮諸過，審須思之。 > Below the Commentary's 'Furthermore, each of these sentences has two meanings...', this is the third part, re-explaining the preceding meaning. That is, within non-arising, all meanings are simultaneously complete. What are the characteristics of this completeness? Therefore, it is explained in detail below. Therein, the text of the Commentary is divided into three: first, jointly positing the two approaches; second, opening the sections to explain them separately; third, concluding with a critique of ancient interpretations. Now, the first. However, the two approaches generally explain the first meaning mentioned earlier. The first, where the subsequent accomplishes the preceding, also explains the second meaning of following the particular, because attaining the patience of non-arising entails attaining the patience of non-cessation and so forth; and the patience of non-cessation and so forth purifies the patience of non-arising and so forth. Below the Commentary's 'However, the purport of the text...', this is the second part, opening the sections to explain them separately. Directly explaining the first approach implicitly explains the second approach; hence, it cites the first approach below. Below the explanation of 'Now first, how is it...', it is solely with respect to principle. However, in the principle of non-arising there is no sequence; because what is dispelled—arising and so forth—has a sequence, by negating them with 'non-', a sequence is also formed; therefore, the Commentary clarifies this first. That which the principle of arising, cessation, exhaustion, and so forth relies upon is the sequence of phenomenal matters. Later, below 'Now, because the preceding are non-existent...', it then reveals the sequence of the principle of non-arising. Regarding the Commentary's 'Therefore, through the subsequent, non-arising is demonstrated': above, it had just clarified that because the preceding exists, the subsequent exists, and so forth; now, by analogy, it concludes the preceding, using the preceding to explain the subsequent, and using the subsequent to accomplish the preceding. Regarding the Commentary's 'The next four reveal principle': because exhaustion is conditioned, defilement is affliction, distinction is phenomenal matter, and location is spatial direction—all of these are objects of contemplation. Now, understanding them to be identical to the true constitutes the non-arising of principle. Regarding the Commentary's 'The latter six reveal the non-arising of wisdom': because the mind's deluded movement is called arising, if the mind is quiescent, then wisdom does not arise. Below 'Therefore the verse states...', it cites corroboration with respect to wisdom. Below 'Principle and wisdom harmonize...', it concludes the above meaning. The verse cites one phrase, which fully states: 'Because of non-cessation, there is no exhaustion; / Because of no exhaustion, there is no defilement.' Explanation: This refers to the preceding four with respect to principle. The next verse states: 'Regarding the changing dharmas of the world, / Fully understanding that they are changeless; / If there is no change, there is no location; / If there is no location, there is quiescence; / The mind is without defiled attachment, / Vowing to deliver all sentient beings.' Explanation: This refers to the latter six revealing wisdom; the Commentary cites one phrase to reveal wisdom clearly. The word 'and so forth' encompasses the rest, all of which pertain to the characteristics of wisdom. Below the Commentary's 'The third is solely with respect to wisdom...', first, because understanding arising from conditions is the cause of accomplishing wisdom, wisdom does not arise, harmonizing with the above principle. 'Arising' is the meaning of birth; being serene and untransmuted, its essence does not cease into non-existence. 'Immovable' is with respect to principle; with no arising to be ceased, it is exactly identical to the 'neither arising nor ceasing, and not a mere one-sided cessation' found in the Great Meaning of the Ten Grounds. The rest are all characteristics of the profound non-arising wisdom of prajñā. The wondrous function of true wisdom is different from mere emptiness that solely refutes faults; one must consider this carefully. > — English (machine translation) (machine translation) - [Previous: 75.5](https://indike.org/pramana/in.bauddha.taisho.1736.75.5) - [Next: 75.7](https://indike.org/pramana/in.bauddha.taisho.1736.75.7) - [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.75.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.75.6](https://indike.org/pramana/in.bauddha.taisho.1736.75.6) · Pramāṇa