[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) › 3.11 # 大方廣佛華嚴經搜玄分齊通智方軌 3.11 大方廣佛華嚴經搜玄分齊通智方軌 3.11 - **Language:** Classical Chinese ### [3.11](https://indike.org/pramana/in.bauddha.taisho.1732.3.11) 第三地內，六門同前。一釋名者，隨聞思修等照法顯現，故名明地。二所離者，依《地論》闇相於聞思修等諸法忘障，依《攝論》心遲苦無明、聞思修忘失無明。復有二無明：一欲愛無明、二具足聞持陀羅尼無明。有二業障及一報方便生死。三明所顯者，顯勝流義。四明所成，即成忍行及四定也。五明所得果，通達法界勝流文句功德，得無邊法音，及能滿一切眾生意欲果及三地位；通果如初地。六釋文者，有三：一偈頌發起、第二正明住地體、三偈重頌。初偈文中有二：初有六偈，大眾三業敬讚前說，此中有三：初一喜、次一雨華、次四歎德；二四偈生起後請，此中初三偈是大眾請、次一解脫月請。就第二地體文，差別有四：一起厭行分、二厭行分、三明厭分、四厭果分。初文有三：一結前生後勸修起入、二「何等為十」下正辨起厭、三「菩薩以是」下結行能入。就厭行中有三：一修行護煩惱、二修行護小乘、三修行方便攝行。初文有二：初十辨無常、次十無救者。就護小乘中有三十句：初有十句明求佛智護彼小心、後二十句念益眾生護彼狹心。前文有二：初總、次別。二護狹心中，初十起悲；後十救度，度是悲益。亦可初十是其悲心，後十是慈心。於前中，初總、次別。於後救度十心中，初牒前起後總明度心、第二別明度心。別中九句：初三度處、次二度行、次三辨前、後一度果。三方便攝中，此內有五：一起觀方便，牒上三心起後觀求；二「即時欲具」下標趣方便，標其佛慧彰其所趣；三「作是思惟」下觀求方便，觀察推求度眾生法；四「即時知住」下正知方便；五「菩薩如是知已」下轉修方便，修聞法行攝取正法。第四正知方便者，前念眾生墮在煩惱業苦之中，以何方便而拔濟之，令得涅槃畢竟之樂。即知不離無障礙智者是如來智。智由何生？即知不離八地已上如實覺起。覺由何生？即知不離四地已上無生行慧。慧由何得？即知不離三地禪定。定由何生？不離聞法。是故菩薩先求正法，既聞法已靜處思惟，思已修習入禪無色，依此禪定觀法無生起出世慧，依無生慧如實覺，依彼實覺得無礙智，既得智已便來救生。知相如是。第五攝生方便，文中有二：初明求法生難遭想能捨外財。此文有二：初生難想、二「但於說法者」下重人輕寶，中有五句，此即為一句；為求法故，是第二句。為法捨施，又為求法下為法走使，為第三句。破除憍慢，無苦不受，為第四句。於上不恭為憍慢，於下執我名為我慢，於等自大名為大慢。「若得一句已」下得勝財心，即為第五句。此中入校量總成有三句：此初成一句、「得聞一偈」下第二校量、「是菩薩若有人來」下是第三校量，餘文可知。第二「又如所聞」下隨文能行。釋厭分中，文分有三：一牒前聞法靜處思量以起後說；二明厭體；三明入意，為順法行而不樂著。第二文內，初禪中即離欲惡不善法者，是離障也。釋有四種：一總相釋，除欲界惡不善，故名離欲惡不善法也。二依龍樹遠離五欲名為離欲，斷除五蓋名離不善，故龍樹云「趣向初禪，遠離五法，斷五法矣。」三依《毘曇》，五欲離故名為離欲，斷十惡故名為離惡，除五蓋故名為離不蓋。四依《成實》，斷貪欲心名為離欲，亦捨殺等名為離惡不善法也。有覺有觀者，是對治也。麁思名覺，細思名觀。故龍樹言「譬如振鈴，麁聲喻覺，細聲喻觀。」離生喜樂是其利益，慶背欲惡是故生喜，離過倚息故名為樂。入禪行者，是其定體一心支也。何故獨此名為禪行？一心禪體，故名禪行。就二禪中滅覺觀者，是其滅障。滅障之中覺觀有三：一即定心；二出定時；三識身中麁動覺，此三並是動亂之心，二禪勝靜同皆滅之。言內淨者，是對治支。若有覺觀濁亂不靜，此禪勝靜離彼外亂，故云內淨。言一處者，彰其治相。彼內淨心住於一境，更不餘緣，故云一處。故彼《舍利阿毘曇》言「欲界地中心行六處，以六識身取六塵故。初禪地中心行四境，以四識身行四境故。以初禪上無鼻舌識故，但云四耳。」二禪已上心行一處，唯意識身，緣法塵故；又復相續無間不斷亦名一處，下論釋中具此兩義。無覺觀者，顯其能治，能治覺觀。前滅覺觀直彰離過，如說滅諦以為無漏；今就能治彰無覺觀，如說道諦以為無漏，定生喜樂是其利益。前初禪中創背欲惡，慶離故喜；今此禪中法從內生，慶得故喜。樂同前釋。入二禪行是禪體一心支也。就三禪中，言離喜者，是滅障也。二禪喜心分別想生，動亂多過；此禪定心轉寂故滅。行捨念慧，是其對治。言行捨者，是其捨支，行心調停捨彼喜過，故名為捨。此是捨數，簡異捨受，故彰行也。言憶念者，是其念支，念前喜過，守心一境，故稱為念。念與憶俱通伴而說，故云憶念。憶能發悟助念力強，所以通舉。亦可即說念以為憶，如四念處體性是慧而名為念，此亦同然。言安慧者，是安慧支。分別喜過說慧，慧靜名安。身受樂者，是利益也。釋悅名樂。言身受者，受有二種，謂身與心。分別有二：一約根分別，五識中受依色根生，故名身受；意識中受從意根生，故名心受。二約所益分別身心，下品之受釋暢在心，名為心受；上品之受釋遍身心，就所遍處從末為名，故曰身受。今從後義。樂處心法，此處增上遍滿身心，故說身受。顯樂增上，樂是心法，心中受之，義不待言。論言諸賢聖能說捨者，此樂深勝，唯有賢聖能說為過、堪能捨離，非凡所能，彰此樂深，言念受樂。入三禪者是其禪體一心支也，謂念自地受樂之過以入一心。就四禪中，斷苦斷樂滅憂喜者，是滅障也。革絕四受，明禪不動。言斷苦者，苦實在於二禪中滅，為欲彰此是不動禪，免絕四受，故此說斷。亦可指彼三禪之樂以為苦故，斷三禪樂即名斷苦。何故如是？彼三禪樂，望麁心人說之為樂，望後靜心即是大苦。如似世間指手打木，於彼寤者說之為樂，睡眠之人用為大苦。此亦如是，故說斷樂。斷樂者，斷三禪樂。彼樂麁動，故此斷之。先滅憂者，初禪滅也。先滅喜者，三禪滅也。並在前滅，是故言先。既非此滅，何故論之？亦為顯此不動禪故。若使憂喜前地斷故彰先滅者，苦亦先滅，何不說先？釋言彰先，理亦無傷。但此為明苦雖先斷，對苦之樂此中斷故，對樂之苦不得言先。若當說言先斷苦者，人謂彼樂亦是先斷，故不彰先。憂之與喜，能對所對並是先斷，故云先滅。不苦樂者，是其利益。餘禪之中皆先明治，今此何故先說利益？乘前所明斷苦斷樂，對之即明不苦不樂，彰益義便，故先論之，行實在後。此乃捨受，不同苦樂，是故名為不苦不樂。何故不名不憂不喜？釋有三義：一以此禪正斷樂受而復無苦，翻對彼二，是故名為不苦不樂；二前文中先斷苦樂故，此偏對之，明不苦樂；三五受中憂喜名別，三受分別，憂喜二名攝入苦樂，苦樂寬故，捨受對之名不苦不樂。捨念淨者，是其對治。捨是捨支，念是念支，前三禪中有樂故捨念不淨，今此無故捨念淨也。入四禪行，是其禪體一心支也。四空定義，廣如別章，此應論之。四空定文，如論分別。順法行者，為依禪定，順起無量神通等故入諸禪定，非愛著也。餘文如論。釋厭果中，分文有三：一明無量、二明神通、三總結自在，餘義如論應知。又四無量中，經脫不二又清淨并無念中二句也。又身通中，經脫第六注水句。他心中，經脫第七妄行正行句。就釋地果，文分有三，三果同前。調柔果中，大判有四：一調柔行、二忍辱行德、三明別地行、四結說相。前中，初法、次喻、後合。法中有四：初見多佛起行之緣、二「供養」下明能練行、三「於百千劫」下明垢障薄、四「不復積集」下明所練淨。餘文如論。第三重頌，文有二：初生起、第二正頌。頌有三十五偈：初二頌十深心、次二十四頌厭行文、次二頌厭分及以果分、次六頌調柔三果經文、次一總結。就厭二十四：初四頌護惱、次六頌護小、次十四偈頌方便攝也。 > In the third bhūmi, the six divisions are the same as before. 1. Explaining the name: because one illuminates phenomena as they appear in accordance with listening, reflecting, and cultivating, it is called the Bhūmi of Radiance (Prabhākarī). 2. What is abandoned: according to the Daśabhūmivyākhyāna, it is the obstacle of the appearance of darkness and forgetting the dharmas of hearing, reflecting, and cultivating; according to the Mahāyānasaṃgraha, it is the ignorance of tardiness and suffering of mind and the ignorance of forgetting hearing, reflecting, and cultivating. Further, there are two kinds of ignorance: first, the ignorance of desire and craving; second, the ignorance of fully grasping and retaining dhāraṇī. There are two karmic obstacles and one kind of saṃsāra of retributive expedients. 3. Clarifying what is revealed: revealing the meaning of the superior flow \[of the Dharma\]. 4. Clarifying what is accomplished: it accomplishes forbearance practice and the four dhyānas. 5. Clarifying the fruit attained: penetrating the merit of the superior flow of phrases and syllables of the dharmadhātu, obtaining boundless dharma-sounds, and the ability to fulfill the intentions and desires of all sentient beings, along with the fruits of the three bhūmi stages; the general fruit is as in the first bhūmi. 6. Explaining the text: there are three parts: first, the verse introductory rising; second, directly elucidating the essence of abiding in the bhūmi; third, verses recapitulating. In the initial verse text, there are two parts: first, six verses in which the great assembly venerates and praises the previous preaching with the three karmas, wherein are three \[aspects\]: first, one \[verse\] of rejoicing; next, one of raining flowers; next, four praising virtues; second, four verses presenting the subsequent request, wherein the first three verses are the request of the great assembly, and the next one is the request of Vimukticandra. Regarding the second \[part\], the text on the essence of the bhūmi, there are four distinctions: first, the section on arousing revulsion-practice; second, the section on revulsion-practice; third, the section clarifying revulsion; fourth, the section on the fruit of revulsion. In the first text, there are three: first, concluding the preceding to introduce the following, encouraging cultivation to arouse entry; second, from 'What are the ten?' onward directly explaining the arousing of revulsion; third, from 'The bodhisattva through this' onward concluding the practice that enables entry. Within revulsion-practice, there are three: first, cultivating practice to guard against afflictions; second, cultivating practice to guard against the Hīnayāna; third, expedient practices of gathering in conduct. In the first text, there are two: the first ten explain impermanence; the next ten \[explain being\] without a savior. In guarding against the Hīnayāna, there are thirty phrases: the first ten phrases explain seeking the Buddha's wisdom to guard against that small mind; the later twenty phrases consider benefiting sentient beings to guard against that narrow mind. The former text has two: first, general; next, specific. In guarding against the narrow mind, the first ten arouse compassion (karuṇā); the later ten rescue and deliver, for delivery is the benefit of compassion. Alternatively, the first ten are the mind of compassion, and the later ten are the mind of loving-kindness (maitrī). In the former, there is first the general and next the specific. In the latter ten minds of rescue and deliverance, the first restates the preceding to introduce the following, generally explaining the mind of deliverance; the second specifically explains the mind of deliverance. Within the specific, there are nine phrases: the first three are the places of deliverance; the next two are the practices of deliverance; the next three elucidate the preceding; the last one is the fruit of deliverance. In the third, gathering in by expedients, there are five parts: first, the expedient of arousing contemplation, restating the above three minds to arouse the subsequent contemplation and seeking; second, from 'At that time wishing to possess' onward designating the orientation of the expedient, designating the Buddha's wisdom to manifest what is oriented toward; third, from 'Making this contemplation' onward the expedient of contemplating and seeking, observing and investigating the dharmas for delivering sentient beings; fourth, from 'At that time knowing and abiding' onward the expedient of correct knowledge; fifth, from 'The bodhisattva having known this' onward the expedient of advancing cultivation, cultivating the practice of hearing the Dharma to gather in the true Dharma. As for the fourth, the expedient of correct knowledge: previously contemplating sentient beings fallen into the suffering of afflictions and karma, by what expedient does one pull them out and deliver them, leading them to attain the ultimate bliss of nirvāṇa? One immediately knows that it is not separated from unhindered wisdom, which is the Tathāgata's wisdom. From what does this wisdom arise? One immediately knows that it is not separated from the authentic awakening arising from the eighth bhūmi and above. From what does awakening arise? One immediately knows that it is not separated from the wisdom of unborn practice from the fourth bhūmi and above. How is this wisdom obtained? One immediately knows that it is not separated from the dhyāna of the third bhūmi. From what does dhyāna arise? It is not separated from hearing the Dharma. Therefore, the bodhisattva first seeks the true Dharma; having heard the Dharma, he reflects in a quiet place; having reflected, he cultivates and enters the dhyānas and formless attainments; relying on this dhyāna, he contemplates the non-arising of dharmas and arouses supramundane wisdom; relying on unborn wisdom he has authentic awakening; relying on that authentic awakening he attains unhindered wisdom; having attained wisdom, he then comes to save sentient beings. Such is the nature of this knowledge. As for the fifth, the expedient of gathering in sentient beings, the text has two parts: first, explaining that seeking the Dharma gives rise to the thought that it is difficult to encounter, enabling the renunciation of external wealth. This text has two parts: first, giving rise to the thought of difficulty; second, from 'Yet toward the speaker of Dharma' onward valuing the person and devaluing wealth, in which there are five phrases, this being one phrase; for the sake of seeking the Dharma is the second phrase. Relinquishing and bestowing for the Dharma, and further under seeking the Dharma serving as a runner/errand-boy for the Dharma, is the third phrase. Dispelling arrogance and undergoing any suffering without exception is the fourth phrase. Lack of reverence toward superiors is arrogance; grasping to self before inferiors is called self-arrogance; pride of greatness toward equals is called great arrogance. From 'If one obtains a single phrase' onward having the mind that regards it as supreme wealth is the fifth phrase. Here, entering the assessment, there are three phrases in total: this initial one makes one phrase; from 'Obtaining the hearing of one gāthā' onward is the second assessment; from 'If someone comes to this bodhisattva' onward is the third assessment; the rest of the text is understandable. Second, from 'Further, as what has been heard' onward, being able to practice in accordance with the text. In explaining the revulsion section, the text is divided into three: first, restating the previous hearing of the Dharma and quiet reflection to introduce the subsequent explanation; second, explaining the essence of revulsion; third, explaining the intent of entry, namely acting in accord with the Dharma without delighting in or clinging to it. Within the second text, in the first dhyāna, 'departing from desires and evil, unwholesome dharmas' is the departure from obstacles. There are four explanations: first, a general explanation: removing the evil and unwholesome of the desire realm, hence it is called departing from desires and evil, unwholesome dharmas. Second, according to Nāgārjuna, abandoning the five desires is called departing from desires, and severing the five hindrances is called departing from the unwholesome; thus Nāgārjuna says, 'Turning toward the first dhyāna, one departs from five dharmas and severs five dharmas.' Third, according to the Abhidharma, because the five desires are abandoned it is called departing from desires, because the ten evils are severed it is called departing from evil, and because the five hindrances are eliminated it is called departing from non-hindrances \[i.e., hindrances\]. Fourth, according to the Tattvasiddhi-śāstra, severing the mind of greed and desire is called departing from desires, and also relinquishing killing and so forth is called departing from evil, unwholesome dharmas. 'Having coarse examination (vitarka) and subtle investigation (vicāra)' is the antidote. Coarse thought is called coarse examination; subtle thought is called subtle investigation. Thus Nāgārjuna says, 'Like ringing a bell, the coarse sound illustrates coarse examination, while the subtle sound illustrates subtle investigation.' Joy (prīti) and pleasure (sukha) born of detachment are its benefit: rejoicing at turning away from desires and evil, hence joy arises; leaning upon resting from faults, hence it is called pleasure. Entering dhyāna practice is the branch of one-pointedness of mind, the essence of that concentration. Why is this alone called dhyāna practice? One-pointedness of mind is the essence of dhyāna, hence it is called dhyāna practice. In the second dhyāna, extinguishing coarse examination and subtle investigation is its extinguishing of obstacles. Among the extinguishing of obstacles, coarse examination and subtle investigation are threefold: first, the concentrated mind; second, when exiting concentration; third, coarse movement and coarse examination in the collection of consciousnesses. These three are all minds of turmoil, and the superior stillness of the second dhyāna equally extinguishes them all. 'Inner purity' is the antidote branch. If there are coarse examination and subtle investigation, there is turbid turmoil and unrest; this dhyāna's superior stillness departs from that outer turmoil, hence it is called inner purity. 'Single focus' reveals the aspect of the antidote. That internally pure mind abides in a single object without conditions elsewhere, hence it is called a single focus. Thus that Śāriputrābhidharma says, 'In the realm of desire, the mind acts on six bases, because the collection of six consciousnesses grasps the six sense objects. In the realm of the first dhyāna, the mind acts on four objects, because the collection of four consciousnesses acts on four objects. Because in the first dhyāna and above there are no nose or tongue consciousnesses, it only says four.' From the second dhyāna onward, the mind acts in a single place, solely through the collection of mental consciousness, because it conditions the dharma-object; furthermore, continuing unbroken without interruption is also called a single place. The commentary below fully possesses both these meanings. 'Free of coarse examination and subtle investigation' reveals that which is capable of counteracting, being able to counteract coarse examination and subtle investigation. The previous extinguishing of coarse examination and subtle investigation directly manifested departure from faults, just as speaking of the truth of cessation as uncontaminated; now, taking that which is capable of counteracting manifests the absence of coarse examination and subtle investigation, just as speaking of the truth of the path as uncontaminated. Joy and pleasure born of samādhi are its benefit. Previously, in the first dhyāna, one was newly turning one's back on desires and evils, rejoicing in departure, hence joy; now in this dhyāna, dharmas arise from within, rejoicing in attainment, hence joy. Pleasure is explained as before. Entering second dhyāna practice is the branch of one-pointedness of mind, the essence of dhyāna. In the third dhyāna, 'departing from joy' is the extinguishing of obstacles. The joyful mind of the second dhyāna arises from conceptual discrimination and has many faults of agitation; the concentrated mind of this dhyāna becomes increasingly tranquil, hence it is extinguished. Practicing equanimity (upekṣā), mindfulness (smṛti), and discernment (prajñā) is its antidote. 'Practicing equanimity' is its equanimity branch; the practicing mind moderates and abandons the fault of that joy, hence it is called equanimity. This is the mental factor of equanimity, distinguished from equanimity as a feeling (upekṣā-vedanā), hence it manifests as practice. 'Mindful recollection' is its mindfulness branch; being mindful of the former fault of joy and guarding the mind on a single object, it is therefore called mindfulness. Mindfulness and recollection are spoken of together as companions, hence it says mindful recollection. Recollection can awaken and strengthen mindfulness, which is why both are cited. Alternatively, mindfulness itself can be called recollection, just as the four bases of mindfulness are by nature discernment and yet called mindfulness; here it is also like this. 'Tranquil discernment' is the tranquil discernment branch. Discriminating the faults of joy is called discernment, and the quietness of discernment is called tranquility. 'Experiencing pleasure with the body' is the benefit. Pleasure means joyous relief. 'Experiencing with the body': feelings are of two kinds, namely bodily and mental. The distinction is twofold: first, distinguished by faculties: feelings among the five consciousnesses arise relying on physical faculties, hence called bodily feelings; feelings in the mental consciousness arise from the mental faculty, hence called mental feelings. Second, distinguished by what benefits body and mind: lower-grade feeling that brings delight in the mind is called mental feeling; upper-grade feeling that spreads delight throughout both body and mind takes its name from the end result according to what it pervades, hence it is called bodily feeling. Here we follow the latter meaning. Pleasure resides in mental factors, but here it is supreme and permeates body and mind, hence it is said to be experienced with the body. To show that the pleasure is supreme, pleasure is a mental factor and is experienced in the mind, a meaning that needs no statement. The treatise says that the noble ones are able to speak of equanimity: this pleasure is profound and superior, and only the noble ones are able to declare it as a fault and be capable of letting it go, which ordinary beings cannot do; manifesting the depth of this pleasure, it speaks of being mindful and experiencing pleasure. Entering the third dhyāna is the branch of one-pointedness of mind, the essence of dhyāna, meaning being mindful of the faults of experiencing pleasure in one's own stage so as to enter one-pointedness. In the fourth dhyāna, 'severing suffering and severing pleasure, eliminating grief and joy' is the extinguishing of obstacles. Completely cutting off the four feelings manifests the unshakable nature of dhyāna. 'Severing suffering': suffering is actually extinguished in the second dhyāna, but to show that this is the unshakable dhyāna, completely exempt from the four feelings, it is said here to be severed. Alternatively, pointing to that pleasure of the third dhyāna as suffering, severing the pleasure of the third dhyāna is named severing suffering. Why is it like this? Compared to a person with a coarse mind, that pleasure of the third dhyāna is called pleasure, but compared to the subsequent quiet mind, it is great suffering. Just as in the world when a finger strikes wood, to one awake it is called pleasure, while to one sleeping it is taken as great suffering. This is also like that, hence it says severing pleasure. Severing pleasure means severing the pleasure of the third dhyāna. That pleasure is coarsely active, hence it is severed here. 'Previously eliminating grief' means extinguished in the first dhyāna. 'Previously eliminating joy' means extinguished in the third dhyāna. Both were extinguished previously, hence it says 'previously'. Since they are not extinguished here, why discuss them? It is also to manifest this unshakable dhyāna. If grief and joy being severed in earlier stages warrants manifesting them as 'previously eliminated', suffering was also eliminated previously, so why not say 'previously'? In explanation: manifesting it as 'previously' would cause no harm to principle. However, this is to clarify that although suffering was severed earlier, the pleasure that pairs with suffering is severed here; thus, suffering paired with pleasure cannot be spoken of as 'previously'. If one were to say 'previously severing suffering', people would think that pleasure was also severed previously, hence it is not manifested as 'previously'. Both grief and joy, the counteractor and the counteracted, were both severed previously, hence it says 'previously eliminated'. 'Neither-suffering-nor-pleasure' is its benefit. In the other dhyānas the antidote is always explained first; why is the benefit explained first here? Taking advantage of the previously explained severing of suffering and severing of pleasure, in contrast to them it immediately explains neither-suffering-nor-pleasure; to show the convenience of the meaning of the benefit, it discusses it first, while the actual practice comes after. This is the neutral feeling of equanimity, unlike suffering and pleasure, hence it is called neither-suffering-nor-pleasure. Why is it not called neither-grief-nor-joy? There are three explanations: first, because this dhyāna directly severs the feeling of pleasure and is furthermore without suffering, reversing and opposing those two, it is therefore called neither-suffering-nor-pleasure; second, because in the previous text suffering and pleasure were severed first, this specifically contrasts with them, explaining neither-suffering-nor-pleasure; third, among the five feelings, grief and joy have separate names, but in the distinction into three feelings, the two names grief and joy are subsumed into suffering and pleasure; because suffering and pleasure are broader, the feeling of equanimity is contrasted with them as neither-suffering-nor-pleasure. 'Purity of equanimity and mindfulness' is its antidote. Equanimity is the equanimity branch, and mindfulness is the mindfulness branch; in the previous three dhyānas, because there was pleasure, equanimity and mindfulness were not pure, but now because this is absent, equanimity and mindfulness are pure. Entering the fourth dhyāna practice is the branch of one-pointedness of mind, the essence of dhyāna. The meaning of the four formless concentrations is detailed in a separate chapter, which should be discussed there. The text on the four formless concentrations is distinguished as in the commentary. 'Acting in accord with the Dharma': in order to rely on dhyāna concentrations and accordingly give rise to immeasurable supernormal powers and so forth, one enters the various dhyānas, not out of attachment. The rest of the text is as in the commentary. In explaining the fruit of revulsion, the text is divided into three: first, clarifying the immeasurables; second, clarifying the supernormal powers; third, generally concluding mastery; the rest of the meaning should be known as in the commentary. Further, in the four immeasurables, the sūtra omits 'non-dual', and also 'pure' and two phrases in 'non-thought'. Furthermore, in the bodily supernormal powers, the sūtra omits the sixth phrase on 'pouring water'. In knowledge of others' minds, the sūtra omits the seventh phrase on 'errant conduct and correct conduct'. Regarding explaining the bhūmi fruits, the text is divided into three, with the three fruits being the same as before. In the fruit of pliancy, there are four major divisions: first, pliant practice; second, the virtue of the practice of forbearance; third, explaining the practice of distinct stages; fourth, concluding the explanation of characteristics. In the former, there is first the dharma, next the metaphor, and finally the synthesis. Within the dharma there are four: first, seeing many buddhas as the condition for arousing practice; second, from 'Making offerings' onward explaining the ability to refine practice; third, from 'In hundreds of thousands of kalpas' onward explaining that defilements and obstacles become tenuous; fourth, from 'No longer accumulating' onward explaining the purity of what is refined. The rest of the text is as in the commentary. Third, the recapitulating verses: the text has two parts: first, introduction; second, the verses themselves. There are thirty-five verses: the first two versify the ten profound minds; the next twenty-four versify the text on revulsion-practice; the next two versify the revulsion section and the fruit section; the next six versify the sūtra text of the three pliancy fruits; the last one is a general conclusion. Regarding the twenty-four on revulsion: the first four versify guarding against afflictions; the next six versify guarding against the small; the next fourteen verses versify gathering in by expedients. > — English (machine translation) (machine translation) - [Previous: 3.10](https://indike.org/pramana/in.bauddha.taisho.1732.3.10) - [Next: 3.12](https://indike.org/pramana/in.bauddha.taisho.1732.3.12) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1732.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.3.11) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.61.46) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.11](https://indike.org/pramana/in.bauddha.taisho.1732.3.11) · Pramāṇa