[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) › 4.15 # 大方廣佛華嚴經搜玄分齊通智方軌 4.15 大方廣佛華嚴經搜玄分齊通智方軌 4.15 - **Language:** Classical Chinese ### [4.15](https://indike.org/pramana/in.bauddha.taisho.1732.4.15) 六釋文者，大判有三：初偈頌生起、二明地體、三以偈結。初有十五偈：初十四諸天菩薩讚請供養、次一解脫請。初十四內，初二天王、諸天菩薩慶法雨花供佛大眾；次十二天女歌歎佛德。此文有三：初一樂供養、次十偈頌讚佛德、次一供已入理觀察。第二十偈中有二：初一天女讚佛；次九佛力令菩薩等供具出聲，讚佛功德及三世間自在：初三偈器世間、次一偈眾生世間、次四偈智正覺、次一偈結歎無盡。智正覺文中，初一歎佛口業、次二身業、次一意業。地體有七：一總明方便作集地分，為遠方便，有二：初總告、次釋可知。二得淨忍行分，近方便。此二俱為趣地前方便。三得勝行分，初入地行。四淨佛國土分、五得自在分，此二安住地分。六大勝、七釋名分，此二地中滿足。餘文可知。第二淨忍分，有十五句，有三：初有十句明無生忍、次後四句明其忍淨、後一總結。依經不足，脫自性無生句及遍一切法相句也，餘文如論。勝行分中有二：初勝行、次發起行。初有二：初總、後別。別中，先法、後以喻。法中七句，相從為三：初三明此地中境分殊絕；次二正行廣大，經中脫修行深一句；次二離障寂滅。喻中，從後向前次第喻之。發起勝行內，於中有二：一明此本願故，住諸佛勸發；「若不與」下明勸利益。初明本願力住，「又諸佛」下由住勸發。此文有二：一總明諸佛法水中與起智門、二「善哉」下別明與相依勸能成。第二別中，先歎所得無生忍門、後彰未得勸之修習。此文有七，攝以為二：前有六勸，舉多未作轉其住心；後一明其少作能成，增其去心。復前六中分為三對自利利他。前初對之中，前一明其自德未成、後一顯其所化未出，此中經脫一句。第二對中，前一明其化願未滿、後一彰其自德未勝。第三對中，初一明其化業未廣、後一彰其自己所得法門未窮，此中經脫一句，餘文如論。二明勸利益，文有三：初法、次喻、後合。法中有三：一明諸佛與起智門、二「於一念」下明由勸故起行速疾、三「所以者」下問答解釋，餘文如論。國土分中有三：一器世間自在行、二眾生世間、三智正覺。初文有二：初總標舉；二「知世界生」下別顯之，此文有二：初知法分齊，有二：初知、次結。初文有五：初知世界生者，明隨心欲；二「知以何業」下明隨何欲；三經脫隨時欲；四「是菩薩」下明隨闊狹欲；五「是菩薩入如是」下隨心幾許欲。二「善分別」下明自在儀式，此文有四：法、喻、合、結也。餘文如論。釋眾生世間中有四：一總明自在、二「若於沙門」下別明自在、三辨現意、四「所有不可說」下總結自在。亦可二別辨中及意內，初化同物身、二「以聲聞」下化同物心。智正覺文，初明第一義智。所以明此者，為成世智法相由所以也。二「是菩薩善知」下是世諦智。此中隨所化攝有十身，通已有十一身，有三：初舉數、二辨相作、三出體。釋義可知。問：何故明器世間乃辨三世間者何也？答：為三法相參難識，欲別故須明也。此中多漏諸句，比論取之。大勝中有三：初明智大、二業大、三彼二住功德大。餘文如論。釋名中有二：一地釋名、二智者釋名，餘文可知。智者大分有二：初正明不動、二「以不轉相故」下總以結之。前中合有二十五句：初十五一向不動、二「是菩薩入」下十句一體不動。地果文中，三果如前。調柔有四：一調柔行、二教智淨、三別地行、四結地相。前中，初法、次喻、後合，初明多見佛起行緣、次起能練行、後所練淨。教智中亦初法、次喻、後合。餘文如論。三偈頌中，文分有二：初說偈意、二正偈頌。此文有四十四偈：初三頌方便集、次三頌淨忍、次十五頌得勝行、次十二頌淨土、次一頌自在、次二頌大勝、次二頌釋名、次五頌調柔等、次一舉略顯廣以結前義。勝行中，初五頌勝行體；次六頌七勸，不頌第五第六勸；次四頌舉勸彰行勝。利益淨土中，初四頌器世間、次五眾生世間、次三智正覺也。 > Sixth, in explaining the text, the major division has three parts: first, the introductory verses; second, explaining the essence of the bhūmi; third, concluding with verses. The first has fifteen verses: first, fourteen verses where the devas and bodhisattvas praise, request, and make offerings; next, one verse where \[Muktirāja\] makes a request. Within the first fourteen: first, two verses where heavenly kings and devas and bodhisattvas rejoice in the Dharma and shower flowers in offering to the assembly of Buddhas; next, twelve verses where devīs sing praises of the Buddha's virtues. This text has three parts: first, one verse on making offerings with music; next, ten verses praising the Buddha's virtues; next, one verse on entering into contemplation of principle after having made offerings. Within the second group of ten verses, there are two parts: first, one verse where a devī praises the Buddha; next, nine verses where the Buddha's power causes the bodhisattvas' offering-articles to emit sounds, praising the Buddha's virtues and his mastery over the three realms: the first three verses on the container world, the next one verse on the sentient-being world, the next four verses on the enlightened-wisdom world, and the next one verse concluding with praise of their inexhaustibility. Within the passage on the enlightened-wisdom world: the first one praises the Buddha's vocal karma; the next two, physical karma; the next one, mental karma. The essence of the bhūmi has seven parts: 1. Generally explaining the section on the preparatory accumulation for the bhūmi, which is the remote expedient, having two parts: first, the general announcement, and next, the explanation, which can be understood. 2. The section on the practice of obtaining pure endurance, which is the proximate expedient. Both of these are preliminaries for approaching the bhūmi. 3. The section on obtaining supreme practice, which is the practice upon first entering the bhūmi. 4. The section on purifying Buddha-lands, and 5. the section on obtaining mastery; these two are the sections on abiding steadily in the bhūmi. 6. Great supremacy, and 7. the section on explaining the name; these two are fulfilling \[the practices\] within the bhūmi. The rest of the text can be understood. The second section, on pure endurance, has fifteen phrases and three parts: first, ten phrases explaining the endurance of the non-arising of dharmas; next, the subsequent four phrases explaining the purity of that endurance; last, one phrase summarizing. According to the sūtra, it is incomplete, omitting the phrase 'the non-arising of intrinsic nature' and the phrase 'pervading the characteristics of all dharmas'; the rest of the text is as in the treatise. Within the section on supreme practice, there are two parts: first, the supreme practice; next, the practice of instigation. The first has two: first, general; subsequent, specific. In the specific, first is the teaching, then an analogy. In the teaching, there are seven phrases, grouped into three: the first three explain the extraordinary transcendence of the objective realm in this bhūmi; the next two explain the vastness of the correct practice, where the sūtra omits the phrase 'the profundity of cultivation'; the next two explain quietude free from obstructions. In the analogy, it illustrates them in reverse order from the last to the first. Within the instigation of supreme practice, there are two parts: first, explaining that due to this original vow, he abides, and the Buddhas instigate \[him to advance\]; from 'If not granted' below, it explains the benefit of the instigation. First, it explains abiding through the power of the original vow; from 'Moreover, the Buddhas' below, it is due to abiding that he is instigated. This text has two parts: first, generally explaining the Buddhas granting the door of arising wisdom within the water of the Dharma; second, from 'Excellent!' below, specifically explaining that by granting mutual reliance, the instigation is able to be accomplished. In the second specific part, first it praises the door of the endurance of the non-arising of dharmas he has attained, and later reveals what has not yet been attained, exhorting him to cultivate it. This text has seven \[points\], subsumed into two: the first six exhortations cite the many things not yet done to reverse his mind of abiding; the last one explains that by doing a little, he can accomplish it, increasing his mind to advance. Furthermore, the first six are divided into three pairs of self-benefit and benefiting others. Within the first pair: the first explains that his own virtues are not yet completed; the latter reveals that those to be transformed have not yet escaped; here the sūtra omits one phrase. In the second pair: the first explains that his vows to transform are not yet fulfilled; the latter reveals that his own virtues are not yet supreme. In the third pair: the first explains that his activities of transformation are not yet extensive; the latter reveals that the Dharma-doors he himself has attained are not yet exhausted; here the sūtra omits one phrase; the rest of the text is as in the treatise. Second, explaining the benefit of the instigation: the text has three parts: first, the teaching; next, the analogy; last, the application. In the teaching, there are three parts: 1. explaining that the Buddhas grant the door of arising wisdom; 2. from 'In a single thought' below, explaining that due to the instigation, his arising of practice is swift; 3. from 'Why is this?' below, question-and-answer explanation; the rest of the text is as in the treatise. Within the section on the Buddha-land, there are three parts: 1. the practice of mastery over the container world; 2. the sentient-being world; 3. the enlightened-wisdom world. The first text has two parts: first, the general statement; second, from 'knows the arising of worlds' below, specifically revealing it. This text has two parts: first, knowing the divisions of dharmas, which has two: first, knowing; next, concluding. The first text has five parts: first, 'knows the arising of worlds' explains according with the desires of the mind; second, from 'knows by what karma' below, explains according with what kind of desire; third, the sūtra omits according with the desires of the times; fourth, from 'this bodhisattva' below, explains according with the desires of breadth or narrowness; fifth, from 'this bodhisattva enters such' below, explains according with how much the mind desires. Second, from 'skillfully distinguishes' below, explains the ritual forms of mastery; this text has four: teaching, analogy, application, and conclusion. The rest of the text is as in the treatise. In explaining the sentient-being world, there are four parts: 1. generally explaining mastery; 2. from 'If among śramaṇas' below, specifically explaining mastery; 3. discerning the intention behind manifestations; 4. from 'All the ineffable' below, concluding on mastery. Alternatively, in the specific discernment and within the intention: first, transforming to match the bodies of beings; second, from 'by means of the śrāvaka' below, transforming to match the minds of beings. In the text on the enlightened-wisdom world, first it explains the wisdom of ultimate truth. The reason for explaining this is to establish the rationale behind the dharmic characteristics of worldly wisdom. Second, from 'this bodhisattva skillfully knows' below, it is the wisdom of conventional truth. Here, according with what is subsumed by those to be transformed, there are ten bodies, and including oneself there are eleven bodies, having three parts: first, citing the number; second, discerning their characteristics and functions; third, identifying their essence. The explanation of the meaning can be understood. Question: Why is it that, when explaining the container world, all three worlds are discerned? Answer: Because the three dharmas are intermingled and difficult to recognize, so in order to distinguish them, they must be explained. Here, many phrases are omitted; one should compare with the treatise to understand them. In 'great supremacy', there are three parts: first, greatness of wisdom; second, greatness of karma; third, greatness of the virtues of their abiding. The rest of the text is as in the treatise. In explaining the name, there are two parts: 1. explaining the name of the bhūmi; 2. explaining the name of the wise one. The rest of the text can be understood. The wise one is broadly divided into two: first, directly explaining immovability; second, from 'because of the characteristic of non-turning' below, summarizing it. The former contains twenty-five phrases in total: the first fifteen are definitively immovable; the second ten phrases from 'this bodhisattva enters' below are of one identical essence and immovable. In the text on the fruits of the bhūmi, the three fruits are as before. Conditioning and softening has four parts: 1. practices of conditioning and softening; 2. purity of teaching and wisdom; 3. practices distinct to this bhūmi; 4. concluding the characteristics of the bhūmi. In the former: first, the teaching; next, the analogy; last, the application. First it explains the conditions for arising practice through seeing many Buddhas; next, arising the practice that can refine; last, the purity that is refined. In teaching and wisdom, there is also first the teaching, next the analogy, and last the application. The rest of the text is as in the treatise. Third, in the verses, the text is divided into two parts: first, the intention of speaking the verses; second, the verses proper. This text has forty-four verses: the first three praise the preparatory accumulation; the next three praise pure endurance; the next fifteen praise obtaining supreme practice; the next twelve praise purifying the land; the next one praises mastery; the next two praise great supremacy; the next two praise the explanation of the name; the next five praise conditioning, softening, and so forth; the next one presents the brief to reveal the extensive, concluding the preceding meaning. Within supreme practice: the first five verses praise the essence of supreme practice; the next six praise the seven exhortations, without versifying the fifth and sixth exhortations; the next four cite the exhortations to reveal the supremacy of practice. In benefiting and purifying the land: the first four verses praise the container world; the next five, the sentient-being world; the next three, the enlightened-wisdom world. > — English (machine translation) (machine translation) - [Previous: 4.14](https://indike.org/pramana/in.bauddha.taisho.1732.4.14) - [Next: 4.16](https://indike.org/pramana/in.bauddha.taisho.1732.4.16) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1732.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.4.15) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.10.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.4.15](https://indike.org/pramana/in.bauddha.taisho.1732.4.15) · Pramāṇa