[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) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 2.55 # 大方廣佛華嚴經搜玄分齊通智方軌 2.55 大方廣佛華嚴經搜玄分齊通智方軌 2.55 - **Language:** Classical Chinese ### [2.55](https://indike.org/pramana/in.bauddha.taisho.1732.2.55) 五辨文者，此文有七分：初三昧分、二加分、三起分、四本分、五說分、六利益分、七偈誦。善伏定者，行力也。加勸序者，明此行法其旨甚深，分在非已，自非諸佛加持道力，說之莫由，故次明也。此內有二：初總辨加所為、二「佛子當承佛」下明加相差別。初文有三：初明佛加讚、二「十方」下明加所以、三「欲令汝廣」下辨加所為。初文有三，同上會。所以中有四句，可知。所為中有十句：初一欲令等者總也、次八句廣、次一句結差別。二加相差別，三業可知。問，何故意加與法？答：法是正行之本也，故與法也。又問：前會何以不與法乃與智者？答：法從智生，故親能成行。智境即通，故前會但與智也。此約地前非證位，故作此解耳。二意加中有三，可知。四「告諸菩薩言」下即本分，文有二：初歎十行宗本廣大，即體也；二列十名，即相也。六決定，同前解，但行異耳。問：何故前觀相約性，今此約行業者？答：前解相非勝故約性，此行相即勝故約相也。此可思准。所以並無常果因者，為顯在有流因位耳。第二就本分相中有五：初問、次略答、三重問、四答、五結也。第四答中，一釋歡喜者，施成自他喜；二饒益者，持戒攝益故；三無恚恨者，忍息自他恨；四無盡者，精進獲無窮德；五離癡亂者，得定故也；六善現者，智現緣起法；七無著，即方便度故；八尊重，即成願；九善法者，力智善說；十真實者，得智順理善說。五說分中有十，可知。佛子何等者，此初文，有三：初牒問、次釋、三結。釋文有三：初辨布施行相，有二：初釋、次結。行相有十七句，可知。二「菩薩修歡喜行時」下明行熟廣攝令他喜也。此文有四：一修施儀、二離過、三設方便、四明所為。此文三句，謂自因果及為生。第三句有二，可知。三「離諸我相」下明離三輪成檀度也，此有二句，自利、利他也。二饒益相，文有三：初問、次答、三結。第二文有三：初明性成；二戒體有八句；三「菩薩如是持戒時」下對緣辨持相，此有四：初持戒儀；二辨方便；三離過，此有五句，初句分二可知；四明所成，此有二句可知。三「何以故是我業」下舉行離相成戒度也。此中有二：初問、次答。答文有三：初明觀有五句、二「未度者」下明意、三「我當」下明所起。無恚，文有三：初問、次答、三結。答文有二：初辨忍行體，有八句；二「菩薩成就如是淨慧忍」下對緣辨忍相。相文有三：一他不饒益忍，此能所分二，能中口身分二也。二「菩薩作是思惟」下安苦忍，有三：謂立、責、答，可知。三「復更思惟」下辨法忍。此中初法；次「是故」下所為，有三句；三「佛所行法」下辨疑也。無盡相，文有三，謂問、答、結。答文有三：初辨精進體，即懃勇進，有十一句；二「菩薩復作是念」下加行進，有二，初明所離、二辨所趣；三「菩薩成就如是」下辨難壞無足等也，此有二：初有二問答辨難壞、二釋分齊可知。離癡相，文有三：初問、次答、三結。答文有三：初辨入理安樂住定、二是菩薩成就寂靜引通定、三「菩薩聞此能壞」下隨利他定。此初內有三：初辨定體無失。二「菩薩成就如是等」下辨定業用，此中有四：初總辨；二「何以故」下釋所以；三此菩薩下別辨，有二：初辨、次對因明也；四「如是等」下以廣顯略也。三「菩薩於三昧中」下辨觀行成前自在耳。此中相性、成、治分三，餘文可知也。六善現，文有三：初問、次答、三結。答文有三：初辨加行般若、二「無所依無所住」下正證智、三「分別一切世間法」下後智般若。初文有二：初明智體、二「無所有」下釋成前義。正證，文有十八句，有四：初七，辨智與理相應；二「離業報」下六，辨正證離諸相；三「無所依住」下二句，辨所住分量；四「入離虛妄」下三句，明觀成分入無性問也。後智，文有三：初辨如量智中如理，即顯所知法；二「安住三世平等」下辨如量智中如量，即對所化生；三「是菩薩住此行時」下德用自在。餘文思之可知。七無著，文有三：初問、次答、三結。答文有三：初辨自利方便。二「初得受記」下辨利他方便。三「菩薩如是觀察」下，自他二利善巧滿足，有二：初辨二行、二「所以者何」下辨所以可知也。自分文有二：初自分位中修；二「不捨菩薩心」下辨勝分位修，有二可知。自分位有三：初於淨法中修無著行，有二可知；二「見不淨剎」下於染行中見不淨修；三「何以故」下辨前無著所以，有三：初問答總辨、二廣辨、三對生明離過。二利他，文分三：初辨大悲方便觀；「觀二不著身等」下正明不著行，此中有十句；三「何以故」下明不著所以。初大悲觀有三：初辨大悲深重、二「爾時菩薩見彼生」下明增上、三「爾時菩薩作如是念」下明為首耳。八尊重，文有三：初問、次答、三結。答文有六：初辨所遵法。二「此菩薩行時」下辨所趣，此有二：初趣、二益。益有三益：一成願、二成生、三顯理。理中有二：初法喻合，即立宗；二有二責，可知。三「菩薩如是」下辨所成用，有法喻合三文。初法中，初行行離非；二得法為人；三成功入法界；四「而菩薩摩訶薩」下明行自在；五「如是菩薩成就」下辨用無二，此文有四義，第四義答中法喻合三，文可知；六「此菩薩」下明行成就有二：初自利、二利他。他文有二：初教；二申己意以去疑，有二：初申意、二有二責，可知也。九善法，文有四：初問、次答、三結、四利益。答文有三：初舉善法以為佛種、二「清淨陀羅尼」下釋成行體、三「菩薩摩訶薩安住善法行」下約修辨成。第二釋成行體，文有二：初辨行體，有二可知；二「爾時菩薩」下明行作用，作用有二可知。三約修辨成，文有二：初總、次別。別文有三：初總；次「佛子」下別，有二可知；三「成就如是十種身」下結成行用。十真實，文有二：初問、次答。答文有七：一言行相應故真實。二「此菩薩」下行相應，此即釋名。三「菩薩成就眾生」下辨行體，此有二，初立、次「是故」下結勝。前文有二，各有立、責、答。四「不捨」下辨行用，謂身口意即為三也。五「菩薩摩訶薩住大悲」下辨即位以因成果。六「是名」下結。七「此菩薩安住」下成利益也。上來約一乘信行相。若約三乘寄位別觀時如經。初行之中為自得一切種智故起四精進，懃修二善、懃斷二惡，為求佛果故。第二行中為得自身有大力故為四如意足，念守境、精進馳求、定捨攝、慧照境，得法無生自在故。第三行中願無畏具足故，謂五根信進念定慧皆無相故。第四行中求具足三寶故，謂五分法身，戒除形非、定無心亂、慧悟相虛、解脫無累、知見一切眾生無縛，知見解脫故、諸法虛空無二故。第五行中為化一切眾生故，謂八正道：從師生慧名正知見，得法生思名正思惟，出家受道得三道分名正語、正業、正命，入法性空名正定、正覺，於無生無二觀一合相故。第六行中大悲故起七觀，擇法、念法、精進法、觀法、喜法、定法、慧法，入一相故。第七行中為得四無礙故，謂五善根正觀、煖觀、頂觀、忍觀、三界空第一觀，能生十地無相大明慧，聖人胎未變第一空平等故。第八行中一切佛國中行行故，謂四化法，法辨、義辨、語辨、樂說辨，此四名慧，性照一切法無生，第一義諦中行故。第九行中於一念中照一切法，謂三世十二因緣皆假合會以成性，實不可得故。第十行中為自在轉大法輪故，謂菩薩三寶，智覺中道一切法無生佛寶、則用為法寶、常行六道與物相應名僧寶，轉一切眾生流入佛海故。此約三乘寄位語也。六「爾時佛神力故」者，證成所說。此文有四：初動地雨華等；二「如是四天」下結會平等；三「爾時各過」下明十方菩薩證成。以此十方菩薩證成文，即知諸會後但此處同名佛菩薩並為證義故來。會初十方同名集者，但是影響標位分齊，未是證法，餘可准之。四結通十方。七重誦文，有二：初長行，辨說偈意。問：此中佛種性、菩薩種性何別？答：因位菩薩由佛而成即是佛性，由菩薩自成即菩薩性也。此等可思准耳。二說偈，有一百一十二偈。此中有三：初七字偈總歎、二別歎、三後有四行總結大情。思之。又此眾德，上十行一一位中皆具有也。 > Fifth, distinguishing the text. This text has seven sections: first, the section on samādhi; second, the section on empowerment (adhiṣṭhāna); third, the section on arising \[from samādhi\]; fourth, the root section; fifth, the section on the exposition; sixth, the section on benefits; and seventh, the verses. The 'skillful subduing samādhi' refers to the power of practice. As for the introductory section on empowerment and exhortation, it clarifies that the import of this practice and Dharma is extremely profound; being beyond one's own \[ordinary capacity\], if it were not for the empowered path-power of the buddhas, there would be no way to explain it, hence it is explained next. Within this there are two parts: first, a general explanation of the purpose of empowerment; second, from 'O Sons of the Buddha, you should rely on the Buddha's \[empowerment\]' onward, clarifying the differences in the aspects of empowerment. The first text has three parts: first, clarifying the Buddha's empowerment and praise; second, from 'the ten directions' onward, clarifying the reasons for empowerment; third, from 'wishing to cause you to widely \[expound\]' onward, discerning the purpose of empowerment. The first text has three parts, identical to the previous assembly. Within the reasons, there are four phrases, which are understandable. Within the purpose, there are ten phrases: the first phrase 'wishing to cause...' is the general \[purpose\]; the next eight phrases are the detailed expansion; the next one phrase concludes the differences. Second, as for the differences in the aspects of empowerment, the three karmas are understandable. Question: Why is it that in mental empowerment, Dharma is bestowed? Answer: Dharma is the root of correct practice, hence Dharma is bestowed. Another question: Why in the previous assembly was Dharma not bestowed, but wisdom instead? Answer: Dharma is born from wisdom, and thus can directly accomplish practice. The domain of wisdom is pervasive, hence the previous assembly only bestowed wisdom. This explanation is made by taking the stages prior to the bhūmis, which are not stages of realization. Second, within the mental empowerment there are three parts, which are understandable. Fourth, from 'addressing the bodhisattvas, saying' onward is the root section, whose text has two parts: first, praising the greatness of the root and source of the ten practices, which is their essence; second, listing the ten names, which are their aspects. The six determinations are identical to the previous explanation, only the practices differ. Question: Why did the previous contemplation of aspects rely on nature, whereas this one relies on practice and action? Answer: The previous aspects of understanding were not supreme, so it relied on nature; these practice-aspects are indeed supreme, so it relies on aspects. This should be considered accordingly. The reason why none of these have unconditioned fruit-causes is to demonstrate that they are in the causal stages with outflows. Second, regarding the aspects of the root section, there are five parts: first, the question; next, the brief answer; third, the repeated question; fourth, the answer; fifth, the conclusion. In the fourth part, the answer: first, explaining Joyous \[Practice\], giving brings about joy in oneself and others; second, Beneficial \[Practice\], because upholding the precepts gathers and benefits; third, Non-Resentful \[Practice\], patience pacifies resentment in oneself and others; fourth, Inexhaustible \[Practice\], vigor attains endless virtues; fifth, Free from Confusion \[Practice\], because of obtaining concentration; sixth, Skillfully Manifesting \[Practice\], wisdom manifests the dharmas of dependent origination; seventh, Non-Attachment \[Practice\], which is the perfections of expedient means; eighth, Honored \[Practice\], which accomplishes vows; ninth, Wholesome Dharma \[Practice\], power and wisdom skillfully expound; tenth, True \[Practice\], attaining wisdom that conforms to principle and skillfully expounds. Fifth, within the section on the exposition there are ten, which are understandable. As for 'Sons of the Buddha, what is...', this initial text has three parts: first, repeating the question; next, explaining; third, concluding. The explanatory text has three parts: first, distinguishing the practice-aspect of giving, which has two parts: first, explaining; next, concluding. The practice-aspect has seventeen phrases, which are understandable. Second, from 'when the bodhisattva cultivates the joyous practice' onward clarifies that practice matures, broadly gathering \[beings\] and causing others joy. This text has four parts: 1. cultivating the etiquette of giving; 2. leaving faults behind; 3. establishing expedient means; 4. clarifying the purpose. This text has three phrases, meaning one's own cause and fruit, and \[acting\] for sentient beings. The third phrase has two parts, which are understandable. Third, from 'leaving behind all notions of self' onward clarifies leaving behind the three wheels to accomplish the perfection of giving (dāna-pāramitā); this has two phrases: benefiting oneself and benefiting others. Second, regarding the aspects of Beneficial \[Practice\], the text has three parts: first, the question; next, the answer; third, the conclusion. The second text has three parts: first, clarifying that it is accomplished by nature; second, the essence of the precepts has eight phrases; third, from 'when the bodhisattva upholds the precepts like this' onward, distinguishing the aspects of upholding \[precepts\] in relation to conditions; this has four parts: first, the etiquette of upholding precepts; second, distinguishing expedient means; third, leaving faults behind, which has five phrases, the first phrase dividing into two as is understandable; fourth, clarifying what is accomplished, which has two phrases, as is understandable. Third, from 'why is this? It is my karma' onward adduces practice detached from marks to accomplish the perfection of discipline (śīla-pāramitā). Herein there are two parts: first, the question; next, the answer. The answer text has three parts: first, clarifying contemplation, which has five phrases; second, from 'those who are not yet crossed over' onward, clarifying the intention; third, from 'I should' onward, clarifying what is generated. Non-Resentment has three parts: first, the question; next, the answer; third, the conclusion. The answer text has two parts: first, distinguishing the essence of the practice of patience, which has eight phrases; second, from 'the bodhisattva accomplishes such patience of pure wisdom' onward, distinguishing the aspects of patience in relation to conditions. The text on the aspects has three parts: 1. patience toward others' unbeneficial acts; this divides into subject and object, and within the subject, speech and body divide into two; 2. from 'the bodhisattva reflects thus' onward, patience of enduring suffering, which has three parts: positing, reprimanding, and answering, which are understandable; 3. from 'further reflecting' onward, distinguishing patience regarding dharmas (dharma-kṣānti). Herein, first is the dharma; next, from 'therefore' onward, the purpose, which has three phrases; third, from 'the dharmas practiced by the buddhas' onward, resolving doubts. The aspects of Inexhaustible \[Practice\] has three parts, namely question, answer, and conclusion. The answer text has three parts: first, distinguishing the essence of vigor, which is diligent and courageous advancement, having eleven phrases; second, from 'the bodhisattva further thinks thus' onward, preparatory vigor, having two parts: first, clarifying what is abandoned, and second, distinguishing what is aimed for; third, from 'the bodhisattva accomplishes such' onward, distinguishing indestructibility, insatiability, and so forth; this has two parts: first, two questions and answers distinguishing indestructibility, and second, explaining the boundaries, as is understandable. The aspects of Free from Confusion has three parts: first, the question; next, the answer; third, the conclusion. The answer text has three parts: first, distinguishing the concentration that enters principle and abides in ease; second, is the concentration whereby the bodhisattva accomplishes tranquility and induces supernormal powers; third, from 'the bodhisattva hearing that this can destroy' onward, concentration that accords with benefiting others. This first part has three aspects: first, distinguishing that the essence of concentration is without flaw; second, from 'the bodhisattva accomplishes such' onward, distinguishing the karmic functions of concentration, wherein there are four parts: first, general distinction; second, from 'why is this' onward, explaining the reason; third, from 'this bodhisattva' onward, separate distinction, having two parts: first, distinguishing, and next, clarifying in relation to causes; fourth, from 'such and the like' onward, revealing the brief through the broad; third, from 'the bodhisattva within samādhi' onward, distinguishing the contemplative practice accomplishing the former mastery. Herein, aspects and nature, accomplishment, and antidotes divide into three, and the remaining text is understandable. Sixth, Skillfully Manifesting has three parts: first, the question; next, the answer; third, the conclusion. The answer text has three parts: first, distinguishing preparatory prajñā; second, from 'without reliance and without abiding' onward, direct realization wisdom; third, from 'distinguishing all worldly dharmas' onward, subsequent wisdom prajñā. The first text has two parts: first, clarifying the essence of wisdom; second, from 'having nothing' onward, explaining and accomplishing the former meaning. The direct realization text has eighteen phrases, which have four parts: the first seven distinguish that wisdom corresponds with principle; second, the six phrases from 'departing from karmic retributions' onward distinguish that direct realization departs from all marks; third, the two phrases from 'without reliance or abiding' onward distinguish the scope of abiding; fourth, the three phrases from 'entering departure from delusion' onward clarify that contemplation is accomplished, entering the question of non-nature. Subsequent wisdom has three parts: first, distinguishing the accordance with principle within quantitative wisdom (yāvadbhāvikatā-jñāna), which reveals the known dharmas; second, from 'abiding peacefully in the equality of the three periods of time' onward, distinguishing the accordance with quantity within quantitative wisdom, which relates to the sentient beings to be transformed; third, from 'when this bodhisattva abides in this practice' onward, the mastery of virtuous functions. The remaining text can be understood by contemplating it. Seventh, Non-Attachment has three parts: first, the question; next, the answer; third, the conclusion. The answer text has three parts: first, distinguishing the expedient means of benefiting oneself; second, from 'first obtaining the prediction' onward, distinguishing the expedient means of benefiting others; third, from 'when the bodhisattva contemplates thus' onward, the skillful fulfillment of both benefiting oneself and others, which has two parts: first, distinguishing the two practices; second, from 'why is this' onward, distinguishing the reasons, which is understandable. The own-share text has two parts: first, cultivating in the stage of one's own share; second, from 'not abandoning the bodhisattva mind' onward, distinguishing cultivation in the stage of the superior share, which has two parts as is understandable. The own-share stage has three parts: first, cultivating non-attached practice within pure dharmas, which has two parts as is understandable; second, from 'seeing impure lands' onward, seeing impurity and cultivating within defiled practices; third, from 'why is this' onward, distinguishing the reasons for the former non-attachment, which has three parts: first, a general distinction through question and answer; second, broad distinction; third, clarifying the leaving of faults in relation to sentient beings. Benefiting others divides into three parts: first, distinguishing the expedient contemplation of great compassion; from 'contemplating that the two do not attach to the body, etc.' onward, directly clarifying non-attached practice, wherein there are ten phrases; third, from 'why is this' onward, clarifying the reasons for non-attachment. The initial contemplation of great compassion has three parts: first, distinguishing that great compassion is deep and heavy; second, from 'at that time the bodhisattva sees those sentient beings' onward, clarifying its predominance; third, from 'at that time the bodhisattva thinks thus' onward, clarifying it as foremost. Eighth, Honored \[Practice\] has three parts: first, the question; next, the answer; third, the conclusion. The answer text has six parts: first, distinguishing the Dharma to be revered; second, from 'when this bodhisattva practices' onward, distinguishing what is aimed for, which has two parts: first, aiming for, and second, benefit. Benefit has three benefits: 1. fulfilling vows; 2. fulfilling sentient beings; 3. revealing principle. Within principle there are two parts: first, uniting dharma and metaphor, which establishes the thesis; second, there are two reprimands, which are understandable. Third, from 'the bodhisattva like this' onward, distinguishing the accomplished functions, which has three texts: dharma, metaphor, and synthesis. In the initial dharma text: first, practicing actions and leaving wrongs behind; second, attaining the Dharma for people; third, successfully entering the dharmadhātu; fourth, from 'yet the bodhisattva mahāsattva' onward, clarifying mastery of practice; fifth, from 'such a bodhisattva accomplishes' onward, distinguishing non-duality of function; this text has four meanings, and in the answer to the fourth meaning, the three texts of dharma, metaphor, and synthesis are understandable; sixth, from 'this bodhisattva' onward, clarifying the accomplishment of practice has two parts: first, benefiting oneself; second, benefiting others. The text on others has two parts: first, teaching; second, expressing one's own intention to remove doubt, which has two parts: first, expressing the intention; second, having two reprimands, which are understandable. Ninth, Wholesome Dharma has four parts: first, the question; next, the answer; third, the conclusion; fourth, benefits. The answer text has three parts: first, adducing wholesome dharmas as the Buddha-lineage; second, from 'pure dhāraṇī' onward, explaining and accomplishing the essence of practice; third, from 'the bodhisattva mahāsattva abiding in the practice of wholesome dharmas' onward, distinguishing accomplishment with respect to cultivation. The second part, explaining and accomplishing the essence of practice, has two parts: first, distinguishing the essence of practice, having two parts as is understandable; second, from 'at that time the bodhisattva' onward, clarifying the functions of practice, the functions having two parts as is understandable. Third, distinguishing accomplishment with respect to cultivation has two parts: first, general; next, specific. The specific text has three parts: first, general; next, from 'Sons of the Buddha' onward, specific, having two parts as is understandable; third, from 'accomplishing such ten kinds of bodies' onward, concluding the functions of practice. Tenth, True \[Practice\] has two parts: first, the question; next, the answer. The answer text has seven parts: 1. because speech and action correspond, it is true; 2. from 'this bodhisattva' onward, practice corresponds, which explains the name; 3. from 'the bodhisattva matures sentient beings' onward, distinguishing the essence of practice; this has two parts: first, positing; next, from 'therefore' onward, concluding superiority; the former text has two parts, each having positing, reprimand, and answer; 4. from 'not abandoning' onward, distinguishing the functions of practice, meaning body, speech, and mind making three; 5. from 'the bodhisattva mahāsattva abides in great compassion' onward, distinguishing that relying on the stage, the cause accomplishes the fruit; 6. from 'this is called' onward, concluding; 7. from 'this bodhisattva abides peacefully' onward, accomplishing benefits. The above is an explanation of the aspects of faithful practice according to the One Vehicle. If according to the Triyāna one borrows the stages for separate contemplation, it is as in the sūtra. In the first practice, in order to personally obtain knowledge of all modes (sarvākārajñatā), one gives rise to the four right efforts (samyak-prahāṇa): diligently cultivating the two goods and diligently severing the two evils, for the sake of seeking the Buddha fruit. In the second practice, in order to obtain great power in one's own body, one undertakes the four bases of supernormal power (ṛddhipāda): mindfulness guards the object, vigor pursues, concentration abandons and gathers, and wisdom illuminates the object, thereby obtaining the mastery of the non-arising of dharmas. In the third practice, wishing for fearlessness to be fully equipped, meaning the five faculties (indriya) of faith, vigor, mindfulness, concentration, and wisdom are all markless. In the fourth practice, seeking to be fully equipped with the Three Jewels, meaning the fivefold dharmakāya: precepts eliminate physical wrongs, concentration eliminates mental confusion, wisdom awakens to the emptiness of marks, liberation is free from encumbrance, and knowledge and vision see that all sentient beings are without bondage; because of the knowledge and vision of liberation, all dharmas are empty like space and non-dual. In the fifth practice, for the sake of transforming all sentient beings, meaning the Eightfold Noble Path: wisdom born from a teacher is called right view; thought born from obtaining Dharma is called right thought; leaving home to receive the path and obtaining the three path-divisions is called right speech, right action, and right livelihood; entering the emptiness of dharma-nature is called right concentration and right awakening, contemplating the unified composite mark in non-arising and non-duality. In the sixth practice, because of great compassion, one gives rise to the seven contemplations: investigation of dharmas, mindfulness of dharmas, vigor of dharmas, contemplation of dharmas, joy of dharmas, concentration of dharmas, and wisdom of dharmas, entering the single mark. In the seventh practice, in order to attain the four unhindered knowledges (pratisaṃvid), meaning the correct contemplation of the five wholesome roots: contemplation of warmth, contemplation of the summit, contemplation of patience, and the highest contemplation of the emptiness of the triple realm, being able to generate the markless great luminous wisdom of the ten bhūmis, because the embryo of the noble ones is unchanged in the equality of the foremost emptiness. In the eighth practice, because one undertakes practices in all buddha-lands, meaning the four methods of teaching: Dharma eloquence, meaning eloquence, language eloquence, and pleasant eloquence; these four are called wisdom, their nature illuminating the non-arising of all dharmas, practicing within the ultimate truth (paramārtha-satya). In the ninth practice, illuminating all dharmas in a single thought-moment, meaning that the twelve links of dependent origination across the three periods of time are all provisional combinations brought together to form a nature, being truly unobtainable. In the tenth practice, in order to turn the great Dharma wheel with mastery, meaning the bodhisattva's Three Jewels: the Buddha-jewel is the wisdom that awakens to the middle path and the non-arising of all dharmas; applying this is the Dharma-jewel; and constantly practicing in the six destinies and responding to beings is called the Saṅgha-jewel, causing all sentient beings to flow into the ocean of the Buddha. This is speaking according to the borrowing of stages in the Triyāna. Sixth, 'at that time, by the Buddha's spiritual power' confirms what was spoken. This text has four parts: first, the shaking of the earth, raining of flowers, etc.; second, from 'thus the four heavens' onward, concluding the equality of the assembly; third, from 'at that time, each surpassing' onward, clarifying the confirmation by the bodhisattvas of the ten directions. By this text of confirmation by the bodhisattvas of the ten directions, one knows that in subsequent assemblies, the buddhas and bodhisattvas of the same name only come here for the purpose of confirming the meaning. Those of the same name gathering at the beginning of the assembly merely shadow and indicate the delimitation of stages, not yet being the confirmation of the Dharma; the rest can be deduced accordingly. Fourth, concluding the pervasion of the ten directions. Seventh, the text of repeated verses has two parts: first, prose, distinguishing the intention behind speaking the verses. Question: What is the difference here between the Buddha-lineage (gotra) and the bodhisattva-lineage? Answer: When a bodhisattva in the causal stage is accomplished through the Buddha, that is the Buddha-nature; when accomplished through the bodhisattva oneself, that is the bodhisattva-nature. These should be considered accordingly. Second, speaking the verses, which has one hundred and twelve verses. Herein there are three parts: first, the seven-character verses praise in general; second, specific praises; third, following this are four lines that summarize the great purport. Contemplate this. Furthermore, these myriad virtues are fully possessed within each and every one of the above ten practices. > — English (machine translation) (machine translation) - [Previous: 2.54](https://indike.org/pramana/in.bauddha.taisho.1732.2.54) - [Next: 2.56](https://indike.org/pramana/in.bauddha.taisho.1732.2.56) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1732.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.2.55) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.2.55](https://indike.org/pramana/in.bauddha.taisho.1732.2.55) · Pramāṇa