[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) › 3.22 # 大方廣佛華嚴經搜玄分齊通智方軌 3.22 大方廣佛華嚴經搜玄分齊通智方軌 3.22 - **Language:** Classical Chinese ### [3.22](https://indike.org/pramana/in.bauddha.taisho.1732.3.22) 六釋文中，大判有三：初偈頌生後、二釋地體、三偈結前。初十五偈：一有二偈菩薩順修供養三業慶喜、次二天王讚佛菩薩無染功德、次十天女讚因及果大慈悲用二位圓備、次一解脫請顯入後證。就天女文，初七歎因、次二讚果、次一顯行成因證矣。地體有三：一勝慢對治、二不住道行勝、三彼果勝。前文有二：約慢二種，一自地慢、二他地慢。他地者，前四地中得出世智，取彼勝相名之為慢；下以十種淨心為治。二自地慢，於此十中悕求勝相，復以為慢；下以隨順如道為治。此二文中通名勝慢，慢治同故。初文有三：初牒前生後，勸修趣入；二辨十心；三「菩薩以是」下結成利益。又同念不退轉心者，方便淨心與不退證心同緣正理不異也。又文中七淨者，一戒、二定、三見、四度疑、五道非道。此五大小名同。後二名異小乘。後二者，一行淨、二名行斷，以彼宗趣滅故。大乘名者，一名行斷、二名思量菩提分法上上淨，以此宗依行斷起勝求故。行雖有七，文有六句。第三句中有二種淨，謂見行淨及度疑淨。餘相可知。位者，若依小乘，戒及定見道前、次三見道、次一修道、次一無學道。大乘三位論之，行斷及行在修道中，餘悉同前，所由如《大疏》也。二隨如道行，有三：一舉前起後總顯如行、二「得大願」下別明隨順如道行相、三「生定不退」下總以結之。就初總中，法體有三，句別有四。法體三者，一是四地所修道品、二此地前十種淨心、三此地中順如道行。文四可知。不住道中，經文有二：初列四諦實法分別，是護煩惱自利行也；第二化眾生分別，是護小乘利他行也。前經有二：初列四諦實法分別；後就此四諦明十觀門，即化生分別。此文有二：初列十名、二次第解文。四諦門中義含法界，菩薩於中窮照無遺，隨智異論曠別難窮；今此且就一數之圓，略為十門。然此十門菩薩自知，知相難明，故寄化生以顯其異，斯乃約化顯自知耳，以此通名所知法中智清淨故。言開合者，此之十門，總唯是一，化生分別。若隨所化大小分二：前九化小、後一化大。隨化所起分以為三；前五化生令其生解、次四化生令其起行、後一化生令其入證。約人不同，離以為七：初諦化於根未熟者、第二化於根已熟者、第三化於疑深法者、第四化於謬解法者、第五化於離正念者、第六第七第八第九化正見者、第十化於大乘可化。隨法不同，分以為十，若廣分別數別無量。言對實法辨通別者，此之十門望前四諦一一皆通。初世諦者，通觀四諦法相差別。第一義者，通觀四諦體性空寂。言相諦者，通觀四諦非有非無。言差別者，通觀四諦有無各異。說成諦者，通觀四諦緣起集成相狀事也。言事諦者，通觀迷四諦成苦等事也。言生諦者，通迷四諦起作集也。盡無生者，通解四諦，得證滅也。言入道者，通解四諦，得成道也。菩薩如來地成諦者，通窮四諦緣起實性清淨界，成大乘道之因果也。又此諦者，前四諦直明法界體性無非四諦也，下事等四諦是有非四諦也，中間五諦是方便修相解觀次第，後之一諦明正稱周法界自體因圓通妙道無障礙德備也。若約教緣法相差別時，初四諦直明法體、次世諦第一義諦明於相、次相諦者明一實諦相、次差別者明法界法相。成諦者，明如此法界相以凡夫迷倒故菩提為煩惱，三界繁興熾然於世眾相集成也。次明事等四諦，顯正修對治方便行也。然此有非四諦乃是菩薩正修方便法，而但以法通無局故，二乘亦得於中修進，下至人天善業亦於中行也。今但此菩薩正修對治方便道滿故，能顯發稱周法界自體圓極無障礙道故，欲明於菩薩地次第入如來智諦故也。此觀意如論。信解智非無盡智知者，釋前如來諦文，謂因智知，非果無盡智知也。又可說文字阿含，信智知，非不可說義無盡智知也。此文約解簡耳。下〈離世間品〉中重更簡文者，約行簡也。釋云鏡像智者，三乘見道前依定成事，如鏡中像成事自在也。其位不定，或見道前煖等四善心、或光得等四定、或地前四十心、或十行十迴向等、或世間修慧乃至得定已去，即是其位也。二護小乘懃方便，文分有二：一觀有為虛妄誑詐惱於眾生起悲慈念、二「得如是智慧」下別明悲慈。此文有二：初明化他願、二「如實觀一切有為」下明化他心。此文有二：先悲、後「如是苦惱等」下辨慈。悲文有二：初起悲方便、二「知眾生」下正明悲觀。於中有二：一觀如實苦知苦體性、二「又作是念」下觀深重苦。就人顯過，明其可悲。就深重苦內，經文有二：一觀眾生怪生受苦不知厭離、二「無明癡故」下明諸眾生可怪所以。於中有二：初明深苦、二「如是生死」下明其重苦。二釋慈文中，大判有二：一為眾生修習善法、二「如是思惟」下隨其所修發願饒益。初文有二：一於眾生念惡無始，此經文脫第三句、第五句、第六也；二唯我一人為集善法。二發願饒益中，初一總、後九別。此中經文亦有不次，依次消文，義亦無失。釋果分文，大判有四：一攝功德勝、二修行勝、三教化眾生勝、四起隨順世間智勝。前二自行，是上所知智清淨果，攝功德者自分所成、修行勝者勝進所成。後二利他，是前利生懃方便果，化生勝者化他之行、隨順世智者化他之智。餘文可知。四隨世智中，初總辨意、二「知世所有」下別釋化智。別中有十：一知書等、二知石性等、三治病方、四作論等、五日月等、六持戒等、七不惱生事、八安樂生事、九憐愍故出、十漸令信入無上佛法。經第三中闕二句，第四義中無一句，餘文如論。又論中難解，吉凶入等隨時變相。遍身相者是報定相。隨時變相有八：日一；月二；星三，星謂五星，東方歲星、南方瑩或、西方太白、北方辰星、中有鎮星，以為五星；四宿者，二十八宿，謂角亢等五星於中止宿，故名為宿也；地動為五；夢六；想七；吉凶為八。狐鳴等並吉凶攝也。又七曜者，日月五星是也。入者順也，順過去世八相之業，又順未來八相所表之果也。又遍身諸相者，定報愛非愛果相也。又五行對五染者，持戒治破戒、四禪治貪欲、神通治邪歸、四無量治妄行殺生祭祠求福等、四空治妄修解脫外道邪修等。就地果文中，三果同前。調柔分四：一調柔相、二「又如日月」下明教智淨、三別地行、四結說相。經闕第三句。初文法說、次喻、後合。初明見佛為起行緣、次能練行、後所練淨。能練行中，初供養、次修迴向、後受法行。經多不足。又四五地中出家果在調柔中，所以者，四地已去得出世無漏行，出家義顯故。餘義如論應知。三重頌文，初辨說意；次明偈辭，有三十九：初十一偈頌勝慢文、次十三偈頌不住道勝、次有七偈頌不住果、次七頌調柔等三文、後一結之。初勝慢內，初二頌平等、次九頌順如道行。不住道內，初四頌智淨、次九頌懃方便利生文。 > Sixth, in explaining the text, broadly dividing it, there are three parts: first, the verses generating what follows; second, explaining the essence of the bhūmi; third, verses concluding what precedes. First, the fifteen verses: first, two verses in which the bodhisattvas conformingly practice offerings with the three karmas and rejoice; next, two \[verses in which\] heavenly kings praise the undefiled merits of the Buddha and bodhisattvas; next, ten \[verses in which\] heavenly maidens praise the cause and fruit, the great compassion and great mercy, the function, the two positions being completely equipped; next, one \[verse in which\] Vimukticandra requests the manifestation of entering the subsequent realization. In the text on the heavenly maidens, the first seven praise the cause; the next two praise the fruit; the next one reveals the realization of the cause through the completion of practice. The essence of the bhūmi has three parts: first, the antidote to superior arrogance; second, the superiority of the practice of the non-abiding path; third, the superiority of that fruit. The preceding text has two parts: regarding arrogance, there are two kinds—first, arrogance regarding one's own bhūmi; second, arrogance regarding other bhūmis. Arrogance regarding other bhūmis means: in the preceding four bhūmis, one has attained supra-mundane wisdom, and seizing upon its superior characteristics is named arrogance; below, it is remedied by the ten kinds of pure mind. Second, arrogance regarding one's own bhūmi means: among these ten, seeking superior characteristics is again taken as arrogance; below, it is remedied by conforming to the path of tathatā. In both passages, this is generically called superior arrogance, because the remedies for arrogance are the same. The first text has three parts: first, taking up the preceding to generate what follows, encouraging cultivation to enter; second, discerning the ten minds; third, from "bodhisattvas through these" onward, concluding with the benefits. Furthermore, "the mind of identical mindfulness and non-retrogression" means that the pure mind of upāya and the mind of non-retrogressing realization identically take the correct principle as their object without divergence. Furthermore, regarding the seven purities in the text: first, morality; second, concentration; third, view; fourth, overcoming doubt; fifth, path and non-path. These five have the same names in Mahāyāna and Hīnayāna. The latter two have different names in Hīnayāna. The latter two are: first, purity of practice; second, named cessation through practice, because that school aims at extinction. The Mahāyāna names are: first, named cessation through practice; second, named the supreme purity of deliberating the factors of bodhi, because this school relies on cessation through practice to give rise to superior aspiration. Although the practices are seven, the text has six lines. In the third line, there are two purities, namely purity of the practice of view and purity of overcoming doubt. The rest of the characteristics may be known. As for the stages: according to Hīnayāna, morality and concentration are before the path of seeing; the next three are the path of seeing; the next one is the path of cultivation; the next one is the path of no-further-learning. Discussing them in the three stages of Mahāyāna, cessation through practice and practice are within the path of cultivation, and the rest are all as before; the reasons are as in the Great Commentary. Second, conforming to the practice of the path of tathatā has three parts: first, presenting the preceding to give rise to what follows, generally revealing the practice of tathatā; second, from "attaining the great vows" onward, individually explaining the characteristics of the practice of conforming to the path of tathatā; third, from "generating certainty and non-retrogression" onward, generally concluding it. Within the first general part, the dharmas themselves are three, and the distinct phrases are four. The three dharmas themselves are: first, the factors of the path cultivated in the fourth bhūmi; second, the preceding ten kinds of pure mind of this bhūmi; third, conforming to the practice of the path of tathatā in this bhūmi. The four phrases in the text may be known. In the non-abiding path, the sūtra text has two parts: first, listing the discernment of the real dharmas of the four truths, which is the practice of self-benefit that guards against afflictions; second, the discernment of transforming sentient beings, which is the practice of benefiting others that guards against Hīnayāna. The preceding sūtra text has two parts: first, listing the discernment of the real dharmas of the four truths; afterward, based on these four truths, explaining the ten contemplation approaches, which is the discernment of transforming sentient beings. This text has two parts: first, listing the ten names; second, explaining the text in sequence. The approach of the four truths implicitly contains the dharmadhātu, and the bodhisattva completely illuminates it without omission; discussing them variously according to wisdom, the vast distinctions are difficult to exhaust. Now, based on the completeness of a single number, they are briefly made into ten approaches. However, the bodhisattva knows these ten approaches by oneself, and the characteristics of knowing are difficult to clarify; hence they are lodged in transforming sentient beings to reveal their distinction. This merely reveals self-knowledge by way of transformation, because this is generally called the purity of wisdom regarding knowable dharmas. As for opening and combining: these ten approaches are collectively only one—the discernment of transforming sentient beings. If divided into two according to the Mahāyāna and Hīnayāna of those transformed: the first nine transform Hīnayāna, and the last one transforms Mahāyāna. Divided into three according to what is generated by transformation: the first five transform sentient beings to cause them to generate understanding; the next four transform sentient beings to cause them to give rise to practice; the last one transforms sentient beings to cause them to enter realization. Dividing into seven with respect to the different persons: the first truth transforms those whose faculties are not yet mature; the second transforms those whose faculties are already mature; the third transforms those who doubt profound dharmas; the fourth transforms those who hold mistaken understanding of dharmas; the fifth transforms those who are separated from right mindfulness; the sixth, seventh, eighth, and ninth transform those with right view; the tenth transforms those who can be transformed by the Mahāyāna. Dividing into ten according to the differences in dharmas, if broadly discerned, the distinct numbers are immeasurable. Regarding discerning the common and distinct in comparison to real dharmas: these ten approaches, when viewed against the preceding four truths, all apply universally to each. First, saṃvṛti-satya universally contemplates the differences in the phenomenal characteristics of the four truths. Paramārtha-satya universally contemplates that the nature of the four truths is empty and tranquil. As for lakṣaṇa-satya (truth of characteristics), it universally contemplates that the four truths are neither existent nor non-existent. As for viśeṣa-satya (truth of distinction), it universally contemplates that the existence and non-existence of the four truths are distinct from each other. As for nirmiti-satya (truth of established explanation), it universally contemplates the state and facts of the integration through dependent origination of the four truths. As for vastu-satya (truth of affairs), it universally contemplates facts such as suffering formed by delusion regarding the four truths. As for saṃbhava-satya (truth of arising), it universally contemplates delusion regarding the four truths generating origination. Kṣaya-anutpāda (destruction and non-arising) universally understands the four truths to attain the realization of cessation. Entering the path universally understands the four truths to attain the completion of the path. The truth of completion of the bodhisattva and tathāgata bhūmis universally exhausts the pure realm of the real nature of dependent origination of the four truths, completing the cause and fruit of the Mahāyāna path. Furthermore, regarding these truths: the first four truths directly explain that the nature of the dharmadhātu is nothing other than the four truths; the four truths below, from affairs onward, are existent non-four truths; the middle five truths are the sequence of the contemplation of understanding the characteristics of cultivation through upāya; the last truth explains that the cause of the subtle path that is truly commensurate and all-pervading in the essence of the dharmadhātu is perfectly complete, and the unobstructed virtues are fully equipped. When speaking of the differences in the phenomenal characteristics of the teaching and conditions: the first four truths directly explain the substance of dharma; next, saṃvṛti-satya and paramārtha-satya clarify the characteristics; next, lakṣaṇa-satya clarifies the characteristics of the one real truth; next, viśeṣa clarifies the dharmadhātu's phenomenal characteristics. Nirmiti-satya clarifies that, because ordinary beings are deluded and inverted with respect to such characteristics of the dharmadhātu, bodhi becomes affliction, and the three realms flourish and burn ablaze in the world as manifold characteristics coalesce. Next, explaining the four truths from affairs onward reveals the practice of upāya in properly cultivating antidotes. However, these existent non-four truths are precisely the upāya dharmas properly cultivated by bodhisattvas; but because the Dharma is universal and not restricted, the two vehicles can also cultivate and advance within them, and down to the good karma of humans and gods is also practiced within them. Now, it is only because this bodhisattva's proper cultivation of the path of upāya antidotes is perfected that they are able to reveal the ultimate, unobstructed path that is truly commensurate and all-pervading in the essence of the dharmadhātu; therefore, it is intended to clarify the gradual entry from the bodhisattva bhūmi into the tathāgata's wisdom-truth. The intent of this contemplation is as in the treatise. 'Known by the wisdom of resolute faith, not known by inexhaustible wisdom' explains the preceding text on the tathāgata-truth, meaning it is known by causal wisdom, not known by the fruit's inexhaustible wisdom. Also, the expressible scriptural āgama is known by faith-wisdom, not known by inexhaustible wisdom of the inexpressible meaning. This text merely distinguishes according to understanding. In the 'Chapter on Leaving the World' below, where the text distinguishes again, it distinguishes according to practice. The explanation stating 'mirror-image wisdom' means that before the path of seeing in the three vehicles, relying on concentration, activities are accomplished, just as images in a mirror accomplish activities with mastery. Its stage is not fixed: it may be the four good minds such as heat before the path of seeing, or the four concentrations such as the attainment of light, or the forty minds before the bhūmis, or the ten practices and ten dedications, or the cultivation of mundane wisdom up to having attained concentration; these are its stages. Second, diligently applying upāya to guard against Hīnayāna: the text is divided into two parts: first, contemplating conditioned phenomena as empty, deceptive, and tormenting sentient beings, giving rise to compassionate and merciful mindfulness; second, from 'attaining such wisdom' onward, specifically clarifying compassion and mercy. This text has two parts: first, clarifying the vow to transform others; second, from 'truly contemplating all conditioned phenomena' onward, clarifying the mind to transform others. This text has two parts: first, compassion; afterward, from 'such suffering and distress' onward, discerning mercy. The text on compassion has two parts: first, the upāya for generating compassion; second, from 'knowing sentient beings' onward, properly clarifying the contemplation of compassion. Within this, there are two parts: first, contemplating real suffering and knowing the nature of suffering; second, from 'further reflecting' onward, contemplating profound and heavy suffering. Revealing faults with respect to persons shows them to be pitiable. Within profound and heavy suffering, the sūtra text has two parts: first, contemplating the wonder of sentient beings undergoing suffering without knowing weariness and disgust; second, from 'because of the delusion of ignorance' onward, clarifying the reason why sentient beings are wondrous. Within this, there are two parts: first, clarifying profound suffering; second, from 'such saṃsāra' onward, clarifying its heavy suffering. Second, in explaining the text on mercy, broadly dividing it, there are two parts: first, cultivating wholesome dharmas for the sake of sentient beings; second, from 'reflecting thus' onward, generating vows to bring benefit according to what has been cultivated. The first text has two parts: first, mindful of sentient beings' beginningless evil—in this sūtra text, the third, fifth, and sixth lines are missing; second, 'I alone will gather wholesome dharmas for them.' In the second, generating vows to bring benefit, the first is general, and the latter nine are specific. In this, the sūtra text also lacks sequence; explaining the text in order, the meaning is also not lost. Explaining the text of the division of fruit, broadly dividing it, there are four parts: first, superiority in embracing merit; second, superiority in cultivation; third, superiority in teaching and transforming sentient beings; fourth, superiority in giving rise to worldly wisdom. The first two are one's own practice, being the fruit of the pure wisdom regarding the knowable mentioned above—embracing merit is accomplished by one's own division; superiority in cultivation is accomplished by superior advancement. The latter two are benefiting others, being the fruit of the diligent upāya to benefit sentient beings mentioned above—superiority in transforming sentient beings is the practice of transforming others; conforming worldly wisdom is the wisdom of transforming others. The rest of the text may be known. Fourth, in worldly wisdom: first, generally discerning the intent; second, from 'knowing whatever exists in the world' onward, individually explaining the wisdom of transformation. Within the specific, there are ten: first, knowing writing and so forth; second, knowing the nature of stones and so forth; third, methods of curing illness; fourth, composing treatises and so forth; fifth, the sun, moon, and so forth; sixth, observing morality and so forth; seventh, actions that do not distress sentient beings; eighth, actions that bring peace and happiness to sentient beings; ninth, appearing out of pity; tenth, gradually causing them to have faith and enter the unsurpassed Buddhadharma. In the third \[item\] of the sūtra, two lines are missing; in the fourth meaning, one line is missing; the rest of the text is as in the treatise. Furthermore, in the treatise, it is difficult to understand: the fluctuating signs of auspiciousness and inauspiciousness, entering, and so forth according to time. The signs encompassing the entire body are the fixed signs of retribution. The signs that fluctuate according to time are eight: first, the sun; second, the moon; third, the stars—stars means the five planets: the Year Star in the east, the Glimmering Deluder in the south, the Great White in the west, the Chronos Star in the north, and the Suppressing Star in the center, making five planets; fourth, lunar mansions: the twenty-eight mansions, meaning the five planets stay within Horn, Neck, and so forth, hence they are named mansions; fifth, earth tremors; sixth, dreams; seventh, thoughts; eighth, auspiciousness and inauspiciousness. The crying of foxes and so forth are all subsumed under auspiciousness and inauspiciousness. Furthermore, the seven luminaries are the sun, moon, and five planets. 'Entering' means conforming: conforming to the karma of the eight signs of past lifetimes, and conforming to the fruit indicated by the eight signs in the future. Furthermore, all signs encompassing the entire body are the signs of fixed retribution, desirable and undesirable fruits. Furthermore, the five practices countering the five defilements: observing morality remedies breaking morality; the four dhyānas remedy greed and desire; supernormal knowledges remedy deviant refuges; the four immeasurables remedy falsely practicing killing and sacrifice to seek blessings; the four formless \[attainments\] remedy heterodox practices such as falsely cultivating liberation. In the text on the fruit of the bhūmi, the three fruits are as before. Pliability is divided into four parts: first, characteristics of pliability; second, from 'again, like the sun and moon' onward, clarifying the purity of the wisdom of teaching; third, distinct practices of the bhūmi; fourth, concluding the explanation of characteristics. The sūtra is missing the third line. The first text is an exposition of dharma; next, a simile; finally, the application. First, clarifying seeing the Buddha as the condition for giving rise to practice; next, being able to refine practice; finally, the purity of what is refined. Within being able to refine practice: first, making offerings; next, cultivating dedication; finally, receiving the practice of dharma. The sūtra is largely deficient. Furthermore, in the fourth and fifth bhūmis, the fruit of leaving household life is within pliability; the reason is that from the fourth bhūmi onward, one attains supra-mundane, undefiled practice, so the meaning of leaving household life becomes evident. The remaining meanings should be known as in the treatise. Third, in the text of the recapitulatory verses: first, discerning the intent of the explanation; next, clarifying the words of the verses, which are thirty-nine: the first eleven verses summarize the text on superior arrogance; the next thirteen verses summarize the superiority of the non-abiding path; next, seven verses summarize the fruit of non-abiding; next, seven verses summarize the three texts including pliability; the last one concludes it. Within the initial superior arrogance: the first two summarize equality; the next nine summarize the practice of conforming to the path of tathatā. Within the non-abiding path: the first four summarize the purity of wisdom; the next nine summarize the text on diligently applying upāya to benefit sentient beings. > — English (machine translation) (machine translation) - [Previous: 3.21](https://indike.org/pramana/in.bauddha.taisho.1732.3.21) - [Next: 3.23](https://indike.org/pramana/in.bauddha.taisho.1732.3.23) - [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.3.22) — English, machine translation ## Linked texts (3) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.12.55) — Classical Chinese - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.7.3) — Classical Chinese - [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870.3.52) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.22](https://indike.org/pramana/in.bauddha.taisho.1732.3.22) · Pramāṇa