[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) › 3.9 # 大方廣佛華嚴經搜玄分齊通智方軌 3.9 大方廣佛華嚴經搜玄分齊通智方軌 3.9 - **Language:** Classical Chinese ### [3.9](https://indike.org/pramana/in.bauddha.taisho.1732.3.9) 就經文內有四：初結前生後；二正明願體，又初願脫二句，第九願中脫如意寶身也；三「諸佛子乃至大願」等明修願方便；四「以十不可」下總以結之。若依論本別明十無盡成前大願，若依經本即是第四結願無盡。就此文中有四：初舉法及願立宗；二「何等為十」下列十盡法，有二可知；三「若眾生盡」下將法對願，逆顯成盡；四「而眾生」下順結無盡。又第六願中論云辨麁細中，並云隨何意識身色心麁細故土亦麁細也。餘相如論。又三種三轉者，就十盡句別中，眾生界、世界、空界及心緣界等四是世間轉，法界、涅槃界、佛智入界此三名法轉，佛出世界、如來智界此二為智轉。就第二行校量勝，文有三：初牒前起後、二正釋行體、三「諸佛子悉知已」下總以結之。二釋行文內有三：一大願薰心成利安等益、二「如是則成」下人成信者、三「樂以信分別」下廣明信相。此文十行即為十段。初信文有三：一總立宗、次別釋、三「舉要言之」下總以結之。第二釋慈悲，文有二：初舉三門為所觀、二對起慈。前文有三。如論應知。又論云「辨遠離第一義樂中三空離三障」者，謂分別相取捨等即三性障也，餘行如論可解。第三果校量勝，文有四果，如論應知。初調柔果內，初法、次喻、後合。法中有四：一見多佛起行之緣、二「心大歡喜」下明能練行、三「多以二攝」下乘前練行明別地德、四「是菩薩」下明所練淨。二發趣果內文分為二：初釋、後結。前文有四：一法、二喻、三合、四結。法喻合中皆有四句：一問地法、二「是菩薩善知」下明知解法、三「諸佛子」下明能行行、四「得諸地智」下明其能到。喻、合四句同此。三攝報果，文有二：一在家果、二出家果。在家有二：一上勝果、二「能以大施」下謂依王報起勝行也。願智果，如論應知。第二偈頌中四十五半，初二十二頌上說分、次「菩薩如是」下二十一半頌校量勝分、次二總結歎。初文之內，初十一偈頌地方便及住地文；次「是菩薩」下五行偈半頌彼釋名及五怖畏；次「常行」下五行偈半頌安住文。次二十一半偈文內，初五偈半頌十願結及無盡文；次六行偈頌信等十行文；次「智者於日夜」下十行偈頌果校量，於中初一頌調柔果、次三頌發趣、次五偈半頌攝報果、次「若以願力」半行偈頌願智果。 > Within the sūtra text, there are four \[parts\]: first, concluding what precedes and introducing what follows; second, directly clarifying the nature of the vows, where the first vow omits two lines, and the ninth vow omits the wish-fulfilling jewel body; third, from "all sons of the Buddha, down to great vows" and so forth, clarifying the upāya for cultivating the vows; fourth, from "by the ten inexhaustibles" downward, summarily concluding them. If one follows the treatise text, it separately clarifies ten inexhaustibles to accomplish the preceding great vows; if one follows the sūtra text, it is the fourth \[part\], concluding the inexhaustibility of the vows. Within this text, there are four \[divisions\]: first, raising the phenomena and the vows to establish the thesis; second, from "What are the ten?" downward, listing the ten exhaustible phenomena, of which there are two, as may be known; third, from "If sentient beings are exhausted" downward, matching phenomena against vows to show conversely that they would be exhausted; fourth, from "Yet sentient beings" downward, progressively concluding that they are inexhaustible. Furthermore, in the sixth vow, where the treatise speaks of discerning coarse and subtle, it consistently states that according to the coarseness or subtlety of whichever consciousness, body, form, and mind, the lands are likewise coarse or subtle. The remaining characteristics are as in the treatise. Moreover, regarding the three kinds of three turnings: within the distinctions among the ten inexhaustible lines, the four of the realm of sentient beings, realm of worlds, realm of space, and realm of mental conditions are the mundane turnings; the three of the dharmadhātu, realm of nirvāṇa, and realm of the entry of the Buddha's wisdom are called Dharma turnings; the two of the realm of the Buddha's arising in the world and the realm of the Tathāgata's wisdom are wisdom turnings. In the second \[section\], comparative assessment of superiority in practice, the text has three \[parts\]: first, taking up the preceding to initiate what follows; second, directly explaining the substance of the practices; third, from "All sons of the Buddha, having completely known" downward, summarily concluding them. Within the second \[part\], explaining the practices, there are three: first, the great vows perfuming the mind to effect the benefits of welfare, peace, and so forth; second, from "In this way it is accomplished" downward, the person becoming faithful; third, from "delighting in discerning with faith" downward, extensively clarifying the characteristics of faith. These ten lines of text constitute ten sections. The initial text on faith has three \[parts\]: first, generally establishing the thesis; next, separately explaining; third, from "to summarize it" downward, summarily concluding. The second \[section\], explaining loving-kindness and compassion, has two: first, raising the three gates as the objects of contemplation; second, generating loving-kindness in response. The former text has three \[parts\], as should be known from the treatise. Furthermore, where the treatise speaks of "discerning the three empties in the joy of the paramārtha which is free from the three obstacles," this refers to the obstacles of the three natures, namely the parikalpita characteristics of grasping and rejection, etc.; the remaining practices can be understood from the treatise. Third, in the comparative assessment of superiority in fruition, there are four fruits, as should be known from the treatise. In the first, the fruit of malleability, there is first the doctrinal statement, next the simile, and afterward the application. Within the doctrinal statement there are four: first, seeing many buddhas as the condition for initiating practice; second, from "with a heart of great joy" downward, clarifying the capacity to smelt practice; third, from "frequently with the two attractions" downward, taking advantage of the preceding smelting of practice to clarify the distinct virtues of the bhūmi; fourth, from "this bodhisattva" downward, clarifying what is purified through smelting. Within the second, the fruit of embarking, the text is divided into two: first, an explanation; afterward, a conclusion. The preceding text has four: first, doctrinal statement; second, simile; third, application; fourth, conclusion. Within the doctrinal statement, simile, and application, all have four lines: first, inquiring about the Dharma of the bhūmi; second, from "this bodhisattva well knows" downward, clarifying understanding of the Dharma; third, from "sons of the Buddha" downward, clarifying the capacity to perform practice; fourth, from "attains the wisdom of all bhūmis" downward, clarifying the capacity to arrive. The four lines of the simile and application are identical to this. Third, the fruit of retribution received, the text has two: first, the householder fruit; second, the renunciant fruit. In the householder \[fruit\] there are two: first, the superior fruit; second, from "capable of great giving" downward, meaning relying on royal retribution to generate superior practice. The fruit of vows and wisdom is as should be known from the treatise. In the second \[part\], the verses consisting of forty-five and a half \[stanzas\], the first twenty-two stanzas versify the preceding spoken section; next, from "The bodhisattva thus" downward, twenty-one and a half stanzas versify the section on comparative assessment of superiority; next, two stanzas summarily conclude and praise. Within the first text, the first eleven stanzas versify the upāya of the bhūmi and the text on abiding in the bhūmi; next, from "This bodhisattva" downward, five and a half stanzas versify its explanation of names and the five fears; next, from "Constantly practicing" downward, five and a half stanzas versify the text on dwelling peacefully. Within the following twenty-one and a half stanzas of text, the first five and a half stanzas versify the conclusion of the ten vows and the text on inexhaustibility; next, six stanzas versify the text on the ten practices, faith and the rest; next, from "The wise, day and night" downward, ten stanzas versify the comparative assessment of the fruits, wherein the first stanza versifies the fruit of malleability, the next three versify embarking, the next five and a half stanzas versify the fruit of retribution received, and the next half-stanza from "If by the power of vows" versifies the fruit of vows and wisdom. > — English (machine translation) (machine translation) - [Previous: 3.8.5](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.5) - [Next: 3.10](https://indike.org/pramana/in.bauddha.taisho.1732.3.10) - [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.3.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.9](https://indike.org/pramana/in.bauddha.taisho.1732.3.9) · Pramāṇa