[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) › 82.57 # 大方廣佛華嚴經隨疏演義鈔 82.57 大方廣佛華嚴經隨疏演義鈔 82.57 - **Language:** Classical Chinese ### [82.57](https://indike.org/pramana/in.bauddha.taisho.1736.82.57) 疏「六一來果」者。更一往天上、一來生欲界故。「而知無往來者」即，般若意金剛十八住處中第五勝中無慢住處。經從「須菩提！於意云何？須陀洹能作是念：我得須陀洹果不」下，是意明小乘四果尚得離慢，豈況菩薩求大菩提，於初迴向不離慢哉？故判此文是十迴向初救護眾生離眾生相迴向。言離慢者，是離我慢。文中四果皆有三段。此初果中，上即如來反問。二須菩提言不也世尊，此即答也，意明無念。三解所以者，經云「何以故須陀洹名為入流而無所入？不入色聲香味觸法，是名須陀洹。」釋曰：意云須陀洹梵語，此云入流，入聖流故。謂至第十六道類智心，即入聖流。所以入聖流者，由了第一義諦無所入故。則不起心念言我入流。若有念慮言我入流，不契諦理，則不入聖流。而此無念無入，即無漏聖智，故不入於六塵之境。故上疏云「由見諦理斷無明，名生無漏。」二一來果。經云「須菩提！於意云何？斯陀含能作是念：我得斯陀含果不？（問也）須菩提言：『不也。世尊！（答也。下釋云）何以故？斯陀含名一往來，而實無往來，是名斯陀含。』」釋曰：斷六品惑，解脫道中契於諦理，更不生於一往來念。若有心念即有我慢，豈得聖果？故今疏云知無往來。三不還果。經云「須菩提！於意云何？阿那含能作是念：我得阿那含果不？須菩提言：『不也。世尊！何以故？阿那含名為不來，而實無來，是名阿那含。』」釋曰：大意同前，亦無心念，斷五順下分結，名為不還。疏「乃至八地惑皆斷」者，非但斷欲修惑，更進斷四禪三空并前欲界，故云八地當處不還，以非想惑皆斷盡者成阿羅漢故。八地則已該於三界，故云「不樂三界」。上之二界猶不愛樂，故云而實無來。四無學果。經云「須菩提！於意云何？阿羅漢能作是念：我得阿羅漢道不？須菩提言：『不也。世尊！實無有法名阿羅漢。世尊！若阿羅漢作是念：我得阿羅漢道。則為著我人眾生壽者。』」釋曰：阿羅漢斷五上分結，總說所斷之惑有八十九種。若見所斷總有八品，即上下八諦。若修所斷三界九地，地地有九，成八十一品。亦證八十九品無為，為應果體。言應果者，應受人天一切供養。若有心念，不契無為，即是我慢著我人等。由無心念，故名應果，故實無有法名阿羅漢。今經略無無念之義。「八無學」下，辨羅漢法。六通等義，前後已具，今取前後曾未說者即八解脫，略示名相。《俱舍》頌云「解脫有八種，前三無貪性，二二一一定，四無色定善，滅受想解脫，微微無間生。由自地淨心，及下無漏出，三境欲可見。四境類品道，自上苦集滅，非擇滅虛空。」釋曰：初句總標、次兩句別名前三解脫、第四句別明次四解脫；第二行頌明第八解脫；後一頌總明所緣。言解脫有八種者，一內有色觀外色解脫。謂於內身有色想貪，為除貪，觀外不淨青瘀等色，令貪不起，故名解脫。第二內無色想觀外色解脫。謂於內身無色想貪，雖已除貪，為堅牢故，觀外不淨青瘀等色，令貪不起，名為解脫。第三淨解脫身作證具足住。謂觀淨色令貪不起，名淨解脫。觀淨色者，顯觀轉勝。此淨解脫身中證得，名身作證具足圓滿。得住此定，名具足住。四無色定為次四解脫，四解脫各能棄背下地貪故，名為解脫。後第八滅受想定解脫身作證具足住，棄背受等，名為解脫。依《婆沙論》，此言解脫者，謂棄背義。前三無貪性者，初三解脫無貪為體，近治貪故。三中，初二不淨相轉，作青瘀等諸行相故。第三解脫清淨轉，作光鮮行相轉，故此三助伴皆五蘊為性。二二一一定者，上二即初二解脫，下二即初二禪，以初二解脫依初二禪起，故云二二。一一定者，上一謂第三解脫，唯依第四禪起，云一一定也。以第四禪離八災患，慧心澄淨，故有淨解脫。四無色定善者，四無色定解脫，以善定為體，非無記染，非解脫故；亦非散善，性微劣故。無散善者，如命終心也。滅受想解脫微微無間生者，滅受想解脫也。有解厭背受想，有解背一切有所緣心。有云：解脫定障，故名解脫。微微心後，此定現前。入滅定心總有三種：一者想心；二者微細心；三者微微心，對前心已名微細，此更微細，故名微微。從微微心入滅盡定。由自地淨心及下無漏出者，明出滅定心也。出滅定心，或有頂淨心，或起下無所有處無漏心。如是入心，唯是有漏，通從有漏無漏心出。三境欲可見者，初三解脫唯以欲界色處為境。有差別者，初二境可憎、第三境可愛。四境類品道自上苦集滅者，四無色解脫，各緣自地上地苦集滅諦，及緣九地類智品道為所緣境。非擇滅虛空者，無色解脫亦緣自地上地苦諦集諦，上非擇滅。及緣九地類智品上，非擇滅及虛空為所緣境。問：第三靜慮寧無解脫？答：第三定中無眼識所引欲色貪故，自地妙樂所動亂故，故無解脫。問：行者何緣修淨解脫？答：為欲令忻，故修淨解脫。前不淨觀令心沈慼，令修淨觀，策發令忻，或為審知自堪能故。謂前所修不淨解脫為成不成？若觀淨相煩惱不起，彼方成故。問：何故經中第三第八解脫得身證名，非餘六耶？答：以八中此二勝故。二界邊故，得身證名。第三解脫唯取淨想令惑不起，名為殊勝；第八解脫以無心故為殊勝。第三解脫在色界邊，第八解脫在無色邊。疏文對會可知。言「餘義已見上文」者，謂六通即三地及〈十通品說〉。九定即此品。滅定亦如六七地辨，廣如九地。諸論，即《瑜伽》、《智論》、《唯識》等說。然《薩遮尼揵子經》第五亦廣說六通等。 > Regarding the commentary's "Sixth, the fruit of once-returning": it is because one goes once more to the heavens and returns once to be born in the desire realm. "Yet knowing there is no going or coming": this is the intention of the Prajñā\[pāramitā-sūtra\], the fifth dwelling among the eighteen dwellings in the Vajracchedikā, the dwelling free from conceit within superiority. From the sūtra passage: "Subhūti! What do you think? Can a srotāpanna think: 'Have I attained the fruit of a srotāpanna?'" onwards, the intention is to clarify that if even the four fruits of the Hīnayāna are able to be free from conceit, how much more so should a bodhisattva seeking great bodhi not be free from conceit at the first dedication? Therefore, this passage is judged to be the first of the ten dedications, the dedication of rescuing and protecting sentient beings while being free of the characteristics of sentient beings. Being free from conceit means being free from the conceit of "I" (ātmamāna). In the text, each of the four fruits has three sections. In this first fruit: above is the Tathāgata's counter-question. Second, Subhūti says: "No, World-Honoured One"—this is the answer, intending to clarify non-mentation. Third is explaining the reason: the sūtra states, "Why? A srotāpanna is called a stream-enterer, yet there is nowhere entered; one does not enter forms, sounds, scents, tastes, touchables, or dharmas: this is called a srotāpanna." Explanation: the meaning is that srotāpanna is Sanskrit; here it translates as "stream-enterer," because one enters the stream of the noble. That is to say, upon reaching the sixteenth mind-moment, the subsequent cognition of the path (mārgānvayajñāna), one enters the stream of the noble. The reason one enters the stream of the noble is that through understanding the ultimate truth, there is nowhere entered. Thus one does not give rise to the mentation saying, "I have entered the stream." If one has the mental thought saying, "I have entered the stream," it does not accord with the principle of the truths, and one does not enter the stream of the noble. Furthermore, this non-mentation and non-entering is itself uncontaminated noble cognition, and hence one does not enter into the realms of the six sense objects. Therefore the commentary above states: "Through seeing the principle of the truths, ignorance is severed, which is termed the arising of the uncontaminated." Second, the fruit of once-returning. The sūtra states: "Subhūti! What do you think? Can a sakṛdāgāmin think: 'Have I attained the fruit of a sakṛdāgāmin?' (The question.) Subhūti said: 'No, World-Honoured One! (The answer. Below explains:) Why? A sakṛdāgāmin is called a once-returner, yet in reality there is no returning or going; this is called a sakṛdāgāmin.'" Explanation: Having severed the six grades of affliction, in the path of liberation one accords with the principle of the truths, and no longer gives rise to the thought of once returning and going. If there were a mental thought, there would be the conceit of "I"—how could one attain the noble fruit? Therefore the commentary now says: "Knowing there is no going or coming." Third, the fruit of non-returning. The sūtra states: "Subhūti! What do you think? Can an anāgāmin think: 'Have I attained the fruit of an anāgāmin?' Subhūti said: 'No, World-Honoured One! Why? An anāgāmin is called a non-returner, yet in reality there is no non-returning; this is called an anāgāmin.'" Explanation: The general meaning is the same as before; there is also no mental thought, and severing the five lower fetters is called non-returning. Regarding the commentary's "severing the afflictions up to the eight stages": not only does one sever the afflictions of cultivation of the desire realm, one further advances to sever the four dhyānas and three formless realms together with the desire realm mentioned before; hence it says that in those eight stages one does not return, for one who has completely severed all afflictions of the peak of existence becomes an arhat. Since the eight stages already encompass the three realms, it says "does not delight in the three realms." Not even loving or delighting in the upper two realms, it is therefore said that "in reality there is no non-returning." Fourth, the fruit of the one beyond training (aśaikṣa). The sūtra states: "Subhūti! What do you think? Can an arhat think: 'Have I attained the path of an arhat?' Subhūti said: 'No, World-Honoured One! In reality there is no dharma named arhat. World-Honoured One! If an arhat were to think: "I have attained the path of an arhat," that would be clinging to a self, a person, a sentient being, or a soul.'" Explanation: An arhat severs the five higher fetters; in general, the afflictions severed are of eighty-nine kinds. If severed by seeing, there are altogether eight grades, namely the upper and lower eight truths. If severed by cultivation, throughout the nine stages of the three realms, each stage having nine, they make eighty-one grades. One also realizes eighty-nine grades of the unconditioned, which constitute the essence of the fruit of the worthy one (arhat). "Fruit of the worthy one" means worthy of receiving all offerings from humans and devas. If one had mental thoughts, one would not accord with the unconditioned, which would be the conceit of "I" and clinging to a self, a person, and so forth. Because of non-mentation, it is named the fruit of the worthy one; thus in reality there is no dharma named arhat. The present sūtra text omits the meaning of non-mentation. From "Eighth, the one beyond training" below, it distinguishes the dharmas of an arhat. The six supernormal knowledges and other matters have already been fully explained earlier and later; now, taking what has not yet been spoken earlier or later—namely the eight liberations—their names and characteristics are briefly shown. The Kośa verse says: "Liberations are of eight kinds: the first three have non-greed as their nature, two, two, and one, one samādhis; the four formless samādhis are wholesome; the liberation of the cessation of sensation and ideation is produced uninterruptedly from the extremely subtle \[mind\]; emerging by means of the pure mind of its own stage and the lower uncontaminated \[minds\]; the objects of the three are visible in the desire realm; the objects of the four are the truths of suffering, arising, and cessation of their own and upper stages and the path of the category of subsequent cognition, as well as analytical non-cessation and space." Explanation: The first line generally indicates; the next two lines specifically name the first three liberations; the fourth line specifically names the next four liberations; the second verse explains the eighth liberation; the final verse generally explains the cognitive objects. As for liberations being of eight kinds: First, liberation of possessing internal form while contemplating external forms. This means that with respect to the internal body there is the ideation of form and greed; to eliminate greed, one contemplates external impure colors such as bluish-bruised forms, preventing greed from arising; hence it is called liberation. Second, liberation of lacking internal ideation of form while contemplating external forms. This means that with respect to the internal body there is no ideation of form or greed; although greed has already been eliminated, to make it firm, one contemplates external impure colors such as bluish-bruised forms, preventing greed from arising; this is named liberation. Third, the pure liberation of personally realizing it in the body and abiding fully therein. This means that contemplating pure forms prevents greed from arising, which is called pure liberation. Contemplating pure forms reveals that the contemplation becomes increasingly superior. Personally realizing this pure liberation within the body is called personally realizing it in the body and fully perfecting it. Attaining dwelling in this samādhi is called abiding fully. The four formless samādhis are the next four liberations; because each of the four liberations is capable of turning away from and abandoning the greed of lower stages, they are called liberations. The final eighth, the liberation of the samādhi of the cessation of sensation and ideation, personally realized in the body and fully abided in, turns away from and abandons sensation and so forth, hence called liberation. According to the Vibhāṣā, here "liberation" means the sense of turning away from and abandoning. "The first three have non-greed as their nature": the first three liberations take non-greed as their essence, because they directly counteract greed. Among the three, the first two operate with impure characteristics, producing cognitive aspects such as the bluish-bruised; the third liberation operates with pure characteristics, producing lustrous cognitive aspects; therefore the accompaniments of these three all take the five aggregates as their nature. "Two, two, and one, one samādhis": "two, two" means the upper two are the first two liberations, and the lower two are the first two dhyānas, because the first two liberations arise relying on the first two dhyānas, hence "two, two." "One, one" means that the upper "one" is the third liberation, which arises relying solely on the fourth dhyāna, hence "one, one." Because the fourth dhyāna is free from the eight afflictive disasters and its mind of wisdom is lucid and clear, it possesses pure liberation. "The four formless samādhis are wholesome": the four formless liberations take wholesome concentration as their essence; they are neither indeterminate nor defiled, because those are not liberations; nor are they distracted wholesome states, because their nature is weak and inferior. Absence of distracted wholesome states is like the mind at the time of death. "The liberation of the cessation of sensation and ideation is produced uninterruptedly from the extremely subtle \[mind\]": this is the liberation of the cessation of sensation and ideation. Some explain it as disgust with and turning away from sensation and ideation; some explain it as turning away from all minds that have cognitive objects. Some say: it is liberation from the hindrance to samādhi, hence called liberation. After the extremely subtle mind, this samādhi manifests. Minds entering the samādhi of cessation are of three kinds in total: first, ideational mind; second, subtle mind; third, extremely subtle mind. Compared to the previous mind, it is already subtle, but this one is even more subtle, hence called extremely subtle. From the extremely subtle mind, one enters the samādhi of cessation. "Emerging by means of the pure mind of its own stage and the lower uncontaminated \[minds\]": this clarifies the mind that emerges from the samādhi of cessation. Emerging from the samādhi of cessation is either via the pure mind of the peak of existence, or by giving rise to the lower uncontaminated mind of the stage of nothingness. Thus the mind that enters is exclusively contaminated, while one may emerge via either a contaminated or an uncontaminated mind. "The objects of the three are visible in the desire realm": the first three liberations take only the form base (rūpāyatana) of the desire realm as their object. The difference is: the objects of the first two are repulsive, while the object of the third is agreeable. "The objects of the four are the truths of suffering, arising, and cessation of their own and upper stages and the path of the category of subsequent cognition": the four formless liberations each take as their cognitive objects the truths of suffering, arising, and cessation of their own stage and the higher stages, as well as the path of the category of subsequent cognition of the nine stages. "Analytical non-cessation and space": the formless liberations also take as cognitive objects the non-analytical cessation (apratisaṃkhyānirodha) belonging to the truths of suffering and arising of their own and higher stages, as well as the non-analytical cessation and space belonging to the category of subsequent cognition of the nine stages. Question: Why is there no liberation in the third dhyāna? Answer: In the third dhyāna there is no greed for desire-realm form induced by visual consciousness, and because it is agitated by the sublime bliss of its own stage, there is no liberation. Question: For what reason does a practitioner cultivate pure liberation? Answer: In order to bring about joy, one cultivates pure liberation. The previous contemplation of impurity causes the mind to sink and sorrow; causing one to cultivate the contemplation of purity rouses and inspires joy, or it is to verify and know one's own capability. That is: has the contemplation of impurity cultivated previously succeeded or not? If one contemplates pure characteristics and afflictions do not arise, only then is it perfected. Question: Why do the third and eighth liberations in the sūtra receive the designation "personally realized in the body" and not the other six? Answer: Because among the eight, these two are superior. Being at the borders of the two realms, they receive the designation "personally realized in the body." The third liberation is superior because it solely takes pure ideation to prevent afflictions from arising; the eighth liberation is superior because it is mindless. The third liberation is at the border of the form realm; the eighth liberation is at the border of the formless realm. Correlating this with the commentary text, it can be understood. The statement "The remaining meanings have already appeared in the text above" refers to the six supernormal knowledges being explained in the Third Stage and the chapter on the "Ten Supernormal Knowledges." The nine samādhis are in this chapter. The samādhi of cessation is also distinguished as in the Sixth and Seventh Stages, and in detail as in the Ninth Stage. "The treatises" refers to explanations in the Yogācārabhūmi, the Mahāprajñāpāramitopadeśa, the Vijñaptimātratāsiddhi, and so forth. Furthermore, the fifth fascicle of the Satyakanirgranthaputra-sūtra also extensively explains the six supernormal knowledges and so forth. > — English (machine translation) (machine translation) - [Previous: 82.56](https://indike.org/pramana/in.bauddha.taisho.1736.82.56) - [Next: 82.58](https://indike.org/pramana/in.bauddha.taisho.1736.82.58) - [Up: 82](https://indike.org/pramana/in.bauddha.taisho.1736.82) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.82.57) — English, machine translation ## Linked texts (6) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.29.33) — Classical Chinese - [金剛般若經贊述](https://indike.org/pramana/in.bauddha.taisho.1700.1.204) — Classical Chinese - [ཆོས་མངོན་པ་མཛོད་ཀྱི་བསྟན་བཅོས་ཀྱི་ཚིག་ལེའུར་བྱས་པའི་རྣམ་པར་བཤད་པ](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*bo.338) — Classical Tibetan - [ཆོས་མངོན་པའི་འགྲེལ་པ་གནད་ཀྱི་སྒྲོན་མ་ཞེས་བྱ་བ](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosavrttimarmapradipa*bo.231) — Classical Tibetan - [梁朝傅大士頌金剛經](https://indike.org/pramana/in.bauddha.taisho.2732.1.72) — Classical Chinese - [金剛般若波羅蜜經](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika*zh-t235.1.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.82.57](https://indike.org/pramana/in.bauddha.taisho.1736.82.57) · Pramāṇa