[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) › 3.8.5 # 大方廣佛華嚴經搜玄分齊通智方軌 3.8.5 大方廣佛華嚴經搜玄分齊通智方軌 3.8.5 - **Language:** Classical Chinese ### [3.8.5](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.5) 就說分，文內六門分別：一釋名、二明所除障、三辯所顯理、四明所成行、五所得果、六釋文諸地同此。 一釋名者，初名歡喜，成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。 二所除障者，依《地論》名凡夫我相障，依《攝論》名凡夫性無明。 又分二障：一法我分別、二惡道業。 又治二種業及一種報，謂方便生死也。 云何治？ 如虛空等，廣如論釋。 三明所顯者，謂顯法界遍滿義。 四明所成者，成檀度及十願等。 五明所得果者，若局取果，唯通達障空義，得一切障滅果及地位等； 若通判果，則得唯識三無性理，及得奢摩他、毘鉢舍那等。 六釋文者，有二：初長行、後偈頌。 長行有二：初結前生後、二「若眾生」下辨地體相。 此文相二：初辨說分、二「菩薩如是安住」下校量勝分。 說分文有一百句：初四十句名為住分、次三十句名釋名分、後三十句說為安住。 前四十句如論應知。 又初十句中，經脫淨心集。 就釋名三十句中，初十多喜，此中經脫慶喜文。 依論中云心喜者，心體非喜，攝喜從心也。 體喜亦如是。 根喜者，以體成後為根，非喜根也。 次十念當得，後十念現得。 就念現中有二：第一正明所念現得、二「何以故」下廣釋遠離五種怖畏，亦可就第十中分之。 就釋怖畏文內有二：初責、次答。 答內有三：初明所離果、二「何以故」下釋成離相、三「如是菩薩」下總以結之。 又論云「前說身畏後異身畏」者，前總明、後別辨，故云異身也，非身外耳。 就安住分，文有三：一總明安住； 二「所謂信心」下有三十句，別明安住； 三「菩薩成就如是」下總結安住。 就廣辨三十句中，初十信、次十修行、次十迴向，餘文如論。 第二願校量，文有三：一願校量勝、二行校量勝、三果校量勝。 言十願者，一供養佛願、二護正法願、三攝法上首願、四知眾生心、五名化眾生、六名知世界、七是淨土、八同心行、九三業不空、十成菩提。 依《攝論》有十願：一供養願，願供養勝緣福田師法主； 二受持願，願受持勝妙正法； 三轉法輪願，願於大集中轉未曾有法輪； 四修行願，願如說修行一切菩薩正行； 五成就願，願成就此器世界眾生三乘善根； 六承事願，願往諸佛土常見諸佛，恒得敬事聽受正法； 七淨土願，願清淨自土安住正法及能修行眾生； 八不離願，願於一切生處恒不離一切諸佛菩薩，得同意行； 九利益願，願於一切時恒作利益眾生事無有空過； 十正覺願，願與一切眾生同得無上菩提，恒作佛事。 又此十願與前十願義同不別也。 > Regarding the section of the exposition, it is differentiated through six headings: first, explaining the name; second, clarifying the obstacles abandoned; third, distinguishing the principle revealed; fourth, clarifying the practices accomplished; fifth, the fruits obtained; sixth, explaining the text—all the bhūmis are identical in this. First, explaining the name: the first is named Joyous, for having accomplished the unsurpassed practice of benefiting oneself and others, and upon first realizing the stage of the noble ones, one generates immense joy; hence it is named the Joyous Bhūmi. Second, the obstacles abandoned: according to the Daśabhūmivyākhyāna, it is named the obstacle of ordinary beings' mark of self; according to the Mahāyānasaṃgraha, it is named the ignorance of the nature of ordinary beings. Furthermore, they are divided into two obstacles: first, discrimination of a dharma-self; second, karma of the evil destinies. Moreover, it cures two kinds of karma and one kind of retribution, namely upāya saṃsāra. How does it cure them? Like empty space and so forth, as explained at length in the treatise. Third, clarifying what is revealed: it refers to revealing the meaning of the dharmadhātu's omnipresence. Fourth, clarifying what is accomplished: accomplishing the dāna-pāramitā and the ten vows, and so forth. Fifth, clarifying the fruits obtained: if taken narrowly, the fruit is solely the realization of the emptiness of obstacles, obtaining the fruit of the extinction of all obstacles and the bhūmi stages, and so forth; if judged comprehensively, one obtains the principle of consciousness-only and the three non-natures, as well as obtaining śamatha, vipaśyanā, and so forth. Sixth, explaining the text: there are two parts: first, prose; later, verses. The prose has two parts: first, concluding the preceding to introduce the following; second, from "If sentient beings" onward, distinguishing the essence and characteristics of the bhūmi. These textual characteristics are twofold: first, distinguishing the section of the exposition; second, from "When the bodhisattva abides in such a way" onward, the section evaluating superior excellence. The text of the section of the exposition has one hundred phrases: the first forty phrases are called the abiding portion; the next thirty phrases are called the portion explaining the name; the final thirty phrases are spoken of as peaceful abiding. The first forty phrases should be known according to the treatise. Moreover, within the first ten phrases, the sūtra omits the assembly of pure mind. Within the thirty phrases explaining the name, the first ten are abundant joy; here the sūtra omits the text on celebrating joy. According to what is stated in the treatise, "joy of the mind" does not mean the essence of the mind is joy; it subsumes joy under the mind. Joy of the essence is also like this. As for "joy of the faculties," because the essence becomes the faculty after accomplishment, it is not the faculty of joy. The next ten are recollecting what will be obtained, and the subsequent ten are recollecting what is currently obtained. Within recollecting what is currently obtained, there are two parts: first, directly clarifying what is recollected as currently obtained; second, from "Why is that?" onward, extensively explaining the departure from the five kinds of fear; it may also be divided within the tenth. Within the text explaining fear, there are two parts: first, questioning; next, answering. Within the answer there are three parts: first, clarifying the fruit that is abandoned; second, from "Why is that?" onward, explaining the accomplishment of the marks of abandonment; third, from "Such a bodhisattva" onward, concluding generally. Furthermore, regarding the treatise saying, "Previously it spoke of bodily fear, and later of different bodily fear": the former clarified generally and the latter distinguished specifically, hence it is called "different bodies," not outside the body. Regarding the section on peaceful abiding, the text has three parts: first, generally clarifying peaceful abiding; second, from "namely faithful mind" onward, there are thirty phrases specifically clarifying peaceful abiding; third, from "The bodhisattva accomplishes such" onward, generally concluding peaceful abiding. Within the thirty phrases broadly distinguished, the first ten are faith, the next ten are practice, and the next ten are dedication; the remaining text is as in the treatise. Second, the evaluation of the vows: the text has three parts: first, evaluating the superiority of the vows; second, evaluating the superiority of practice; third, evaluating the superiority of the fruits. The ten vows are: first, the vow to make offerings to the buddhas; second, the vow to uphold the true Dharma; third, the vow to be foremost in embracing the Dharma; fourth, knowing the minds of sentient beings; fifth, named transforming sentient beings; sixth, named knowing the world systems; seventh, purifying the land; eighth, having identical mind and practice; ninth, making the three karmas not in vain; tenth, accomplishing bodhi. According to the Mahāyānasaṃgraha, there are ten vows: first, the vow of offering, vowing to make offerings to the supreme conditions, the field of merit, the master, and the Dharma Lord; second, the vow of upholding, vowing to accept and uphold the supremely wondrous true Dharma; third, the vow of turning the wheel of Dharma, vowing to turn the unprecedented wheel of Dharma within the great assembly; fourth, the vow of practice, vowing to practice all bodhisattva right practices according to what has been taught; fifth, the vow of accomplishment, vowing to accomplish the three-yāna roots of goodness of sentient beings in this receptacle world; sixth, the vow of attendance, vowing to go to all buddha-lands to constantly see the buddhas and always be able to respectfully attend them and listen to the true Dharma; seventh, the vow of the pure land, vowing to purify one's own land to settle the true Dharma and the sentient beings capable of practice; eighth, the vow of non-separation, vowing never to be separated from all buddhas and bodhisattvas in all places of birth, and to attain identical intentions and practices; ninth, the vow of benefiting, vowing to constantly perform deeds benefiting sentient beings at all times without ever letting them be in vain; tenth, the vow of right enlightenment, vowing to attain unsurpassed bodhi together with all sentient beings and constantly perform buddha-work. Furthermore, these ten vows are identical in meaning and not distinct from the previous ten vows. > — English (machine translation) (machine translation) - [Previous: 3.8.4](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.4) - [Next: 3.9](https://indike.org/pramana/in.bauddha.taisho.1732.3.9) - [Up: 3.8](https://indike.org/pramana/in.bauddha.taisho.1732.3.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.3.8.5) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.11.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.8.5](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.5) · Pramāṇa