[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) › [華嚴經明法品內立三寶章](https://indike.org/pramana/in.bauddha.taisho.1874) › 1.71 # 華嚴經明法品內立三寶章 1.71 華嚴經明法品內立三寶章 1.71 - **Language:** Classical Chinese ### [1.71](https://indike.org/pramana/in.bauddha.taisho.1874.1.71) 二、行中亦二：一、始，謂思惟彼法至無念處，諸見皆絕，絕亦絕，言說不及，念慮不到。若於乃至作無念等解，並是妄念，非是實行，何況餘念？二、終，謂以念智照無相境，亦非照非境，亦無觀無不觀，故云：法離一切觀行，久作純熟，心不失念，四威儀中常作一切而無所作，雙行無礙，難思議也。問：若爾，則此一門無念便足，何須如上廣分別耶？答：若不如前尋思彼義者，即見不伏生。若不解知解行別者，即妄以解為行，情謂不破也。設總無知，但強伏心而作諸觀，並是謂中作，非是真行，究竟增惡見，入於魔網，不能成益，故經頌云「百千瘂羊僧，無慧修靜慮。設於百千劫，無一得涅槃。聰敏智慧人，能聽法說法，斂念須臾頃，能速至涅槃。」其觀中魔事，及餘行相觀利益等，並如別說。 > Second, within practice there are also two: (1) The beginning, which means contemplating those phenomena up to the point of non-thought, where all views are cut off, and the cutting-off is also cut off, beyond the reach of speech and unreached by deliberation. If one even forms an understanding of non-thought or the like, all of these are delusive thoughts and are not real practice, how much less any remaining thoughts? (2) The end, which means illuminating the signless object with mindful wisdom, yet it is neither illumination nor an object, and there is neither contemplation nor non-contemplation. Therefore it is said: phenomena are free from all contemplative practices. When one has practiced this for a long time and it has become mature, the mind does not lose mindfulness; in the four postures one constantly performs everything and yet performs nothing. The dual operation is unobstructed and difficult to conceive. Question: If so, then this single approach of non-thought would be sufficient; why is it necessary to extensively differentiate as above? Answer: If one does not investigate those meanings as before, then views will arise unsubdued. If one does not understand and know the distinction between understanding and practice, one will falsely take understanding to be practice, and emotional notions will not be shattered. If one has no knowledge at all and merely forcefully subdues the mind to perform various contemplations, all of these are done within conceptual notion and are not true practice; in the end they increase evil views and enter into Māra's net, unable to achieve benefit. Therefore a sūtra verse says: / "A hundred thousand mute-sheep monks / Without wisdom cultivate quiet contemplation; / Even in a hundred thousand kalpas, / Not one will attain nirvāṇa. / An intelligent and wise person / Who can listen to the Dharma and expound the Dharma, / Restraining thought for just an instant, / Can swiftly reach nirvāṇa." / The demonic affairs within contemplation, as well as the remaining practice-aspects and contemplative benefits, are all as expounded separately. > — English (machine translation) (machine translation) - [Previous: 1.70](https://indike.org/pramana/in.bauddha.taisho.1874.1.70) - [Next: 1.72](https://indike.org/pramana/in.bauddha.taisho.1874.1.72) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1874.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1874~en-mt.1.71) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1874.1.71](https://indike.org/pramana/in.bauddha.taisho.1874.1.71) · Pramāṇa