[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) › 4.29 # 大方廣佛華嚴經搜玄分齊通智方軌 4.29 大方廣佛華嚴經搜玄分齊通智方軌 4.29 - **Language:** Classical Chinese ### [4.29](https://indike.org/pramana/in.bauddha.taisho.1732.4.29) 六釋文者，大判有三：初偈頌生起、二明地體、三以偈結。初二十五偈內有五：初二首陀會天興供讚歎，為此地行滿，故色究竟歎也；次一菩薩歎及供養；次二諸天天王共歎及供養；次十八天女歎及供養；後二解脫請。天女有五：初二總舉樂音供養、次五歎報佛、次六歎化佛、次三歎法身體、次二勸行、初一勸入體觀、次一結益歸本。二體文中大分有八：一方便作滿足地分、二得三昧分、三得受位分、四入大盡分、五地釋名分、六神通力無上有上分、七地影像分、八地利益分。初文有三：初總、次別、三結。三昧分有三：初牒前起後、二正義、三結所成。受位中有六：初座有三，謂主、眷屬及結；身有二；眷屬有三；相有六。座初文中，十德內經脫第八功德一句，及脫第三結文。出處中，頂光文有八段可知。六受位文有三：初釋覺、第二辨相、第三結。結文有三可知。第二文有三，謂法、喻、合也。法中有三：一九地菩薩供養，有二可知。二同位加威，有二可知。三佛正受職，此文有三，謂釋光、第二等餘佛、三結。初文有三：第一放光、二歸處有二句、三辨益。初光有八業可知。光入頂有三：一約事入事頂、二約行入行頂、三約實當果現入行心也。可準之，如論應知。大盡分中，如論應知。又此大盡已後，一乘頓教三乘小乘等成佛果分齊，可準義消息之。於中諸經句亦有增減，以論準之。釋名分中，大分有三：一能受佛雲雨說法，名法雲地。二「佛子乃至自從願力起慈悲」下，能注法雨，滅諸眾生煩惱塵焰，名法雲地。此文初釋、次結可知。三「復次佛子乃至菩薩住法雲地從兜率」下，能同果德，大注法雨生物善根與雲相似，名法雲地。初文有二：一總明念力能持佛法、二「能於一念至十方無量佛所」下別明受法。別中有三：一於佛所聽受多法、二「譬如大海」下，於多佛所聽受正法，此有喻、合、結三文。三「解脫月言乃至於一念中能堪受幾所」下，問答明前二種分齊，前中初法、次喻、後合。第三問答二種分齊中，文相有二：初問、次答。答中有四：初立義；二假說問答，舉略顯廣；第三顯其實義；四結可知。神通力無上有上分中有六：一依內、二者依外、三者自相、四作住持、五令歡喜、六名大勝。就此六中，初之一門義貫前四，此處文無。次有一段貫通下四。所以爾者，論主善知文含多義，欲交絡顯法，故作此科也。餘之四門，文義俱有。餘文如論。第四住持中，外內分二，此二內各有二可知耳。第五令喜文有六：初問，此有二，謂念、請分二也；次舉定事答；三明定業用，有二可知；四攝業依本；五結讚，有二可知；六問答顯定分齊，此文有二：初因、後果，各有問答。初因內，初問、次結，有二可知，初有名用、二問答果。答內有四可知。大勝分，如上地。調柔等三果釋可知，廣如論辨。地影像中，如論應知。上來依一乘圓通佛法約教分齊記，今更約三乘顯其兩位，如經：一名等覺位、二名妙覺位。等覺者，於第十地金剛無礙道中入法界心，謂勇伏定法光三昧。依此定中修行十法：一學佛不思議變通、二集菩薩眷屬、三重修先所行法門、四順一切佛國問訊一切佛、五與無明父母別、六入重玄門、七現同如佛現一切形相、八二種法身具足、九無有二習、十蹬中道第一義諦山頂。此位在第三禪說。若約外相，當補處菩薩，亦示成微細八相，經百劫萬劫變化如佛，菩薩見佛，佛知是菩薩。由得金剛三昧故變現自在，唯生滅為異，廣如《瓔珞經》。妙覺位者，經指第四禪說，義相多同故不料簡。問：此經何故不說等覺妙覺二位者？答：若約三乘別行義門，由約分位取相為正故，等覺、妙覺相形分成兩相。若據此經，圓通自在不以相形，定法為正故，攝在因果二義之中。地利益中，文分有五：一正顯地益、二「如此世界四天已」下彰地廣益、三「以佛力十方菩薩」下明諸菩薩雲集作證顯成可信、四「金剛藏說如來喜」下明其所說上順聖心如來隨喜。「下愜」下四頌，第四功德也。餘文可知。 > Sixth, in explaining the text, broadly dividing it, there are three parts: first, the verses arising; second, clarifying the essence of the bhūmi; third, concluding with verses. Within the initial twenty-five verses there are five sections: first, two \[verses where\] the Śuddhāvāsa gods produce offerings and praises, praising \[the bodhisattva\] at the Peak of the Form Realm (Akaniṣṭha) because the practice of this bhūmi is fulfilled; next, one \[verse of\] praise and offering by bodhisattvas; next, two \[verses of\] joint praise and offering by the heavenly kings of the various heavens; next, eighteen \[verses of\] praise and offering by the devīs; after that, two \[verses of\] request for liberation. The devīs' \[verses\] have five \[sections\]: first, two generally presenting musical offerings; next, five praising the reward buddha (saṃbhogakāya); next, six praising the transformation buddha (nirmāṇakāya); next, three praising the essence of the dharmakāya; next, two encouraging practice—the first encouraging entry into the contemplation of the essence, and the next concluding with the benefits and returning to the fundamental. In the second \[part\], the text on the essence, it is broadly divided into eight sections: 1. the section on the preparatory practices fulfilling the bhūmi; 2. the section on attaining samādhis; 3. the section on attaining the stage of consecration (abhiṣeka); 4. the section on entering great exhaustion; 5. the section on explaining the name of the bhūmi; 6. the section on supranormal powers, unsurpassable and surpassable; 7. the section on the reflections of the bhūmi; 8. the section on the benefits of the bhūmi. The initial text has three parts: first, general; next, specific; third, conclusion. The section on samādhi has three parts: first, reviewing what came before to introduce what follows; second, the correct doctrine; third, concluding what is accomplished. In the consecration \[section\] there are six parts: first, the seat has three—namely, host, retinue, and conclusion; the body has two; the retinue has three; the marks have six. In the initial text on the seat, within the ten virtues, the sūtra omits the phrase on the eighth virtue and omits the third concluding text. In \[the section on\] places of emission, the text on the crown light has eight segments, as can be known. The sixth text, on consecration, has three parts: first, explaining awakening; second, distinguishing marks; third, conclusion. The concluding text has three parts, as can be known. The second text has three parts: namely, doctrine, simile, and application. Within doctrine there are three: 1. offerings by the bodhisattvas of the ninth bhūmi, having two parts, as can be known; 2. empowerment by those of equal stage, having two parts, as can be known; 3. the Buddha directly conferring the office; this text has three parts: namely, explaining the light, second, equalling other buddhas, and third, concluding. The first text has three parts: first, emitting light; second, the place of return having two phrases; third, distinguishing the benefits. The first, the light, has eight activities, as can be known. The light entering the crown has three \[aspects\]: 1. in terms of phenomena, entering the phenomenal crown; 2. in terms of practice, entering the crown of practice; 3. in terms of reality, the future fruit manifesting and entering the mind of practice. This may be inferred, as should be known from the treatise (Daśabhūmivyākhyāna). In the section on great exhaustion, it should be known from the treatise. Furthermore, after this great exhaustion, the limits of attaining the fruit of buddhahood according to the ekayāna, sudden teaching, triyāna, hīnayāna, and so on, may be understood by inferring from the principles. There are also additions and omissions among the sūtra's sentences therein, which should be verified against the treatise. In the section on explaining the name, it is broadly divided into three parts: 1. being able to receive the buddha's cloud of rain expounding the Dharma, hence named the Dharma Cloud Bhūmi (Dharmameghā-bhūmi); 2. from 'Disciples of the Buddha, further, from the power of vows arising in compassion...' downward, being able to pour down the Dharma rain and extinguish the dust and flames of all sentient beings' afflictions, hence named the Dharma Cloud Bhūmi—this text initially explains and then concludes, as can be known; 3. from 'Furthermore, disciples of the Buddha, when a bodhisattva abiding in the Dharma Cloud Bhūmi from Tuṣita...' downward, being able to equal the virtues of the fruit, pouring down a great Dharma rain to give rise to the roots of goodness in sentient beings, resembling a cloud, hence named the Dharma Cloud Bhūmi. The initial text has two parts: 1. generally clarifying that the power of mindfulness can preserve the Buddha's Dharma; 2. from 'able in a single thought-moment to reach immeasurable buddhas in the ten directions' downward, specifically clarifying the reception of the Dharma. Within the specific, there are three parts: 1. hearing and receiving many dharmas at the places of buddhas; 2. from 'Just as the great ocean...' downward, hearing and receiving the correct Dharma at the places of many buddhas, which has three texts: simile, application, and conclusion; 3. from 'Liberation Moon said... up to: in a single thought-moment, how much can be sustained and received?' downward, a question and answer clarifying the scope of the previous two types; within the former, first doctrine, next simile, and finally application. In the third \[part\], the question and answer on the scope of the two types, the text has two aspects: first, question; next, answer. Within the answer there are four parts: first, stating the thesis; second, a provisional question and answer, adducing the brief to reveal the extensive; third, revealing its real meaning; fourth, concluding, as can be known. In the section on supranormal powers, unsurpassable and surpassable, there are six: 1. based on the internal; 2. based on the external; 3. own-characteristic; 4. maintaining; 5. causing joy; 6. called greatly superior. Among these six, the first single gate conceptually runs through the first four, though the text is absent here. Next, there is a section running through the lower four. The reason it is so is that the treatise master (Vasubandhu) well knew that the text encompasses many meanings, and wishing to interweave them to reveal the Dharma, he made this rubric. The remaining four gates have both text and meaning. The remaining text is as in the treatise. In the fourth, maintaining, it is divided into two: external and internal; within these two, each has two, as can simply be known. In the fifth, causing joy, the text has six parts: first, the question, which has two, namely the division into thought and request; next, adducing the matter of samādhi to answer; third, clarifying the activity of samādhi, having two parts, as can be known; fourth, subsuming activity to rely on the origin; fifth, concluding praise, having two parts, as can be known; sixth, question and answer revealing the scope of the samādhi. This text has two parts: first, the cause; next, the fruit; each has question and answer. Within the first, the cause, first question, next conclusion, having two parts, as can be known; first has name and function, second is question and answer on the fruit. Within the answer there are four, as can be known. The greatly superior section is as in the previous bhūmis. The explanations of the three fruits, such as pliancy, can be known, and are detailed as distinguished in the treatise. In the reflections of the bhūmi, it should be known as in the treatise. The above was recorded according to the doctrinal limits of the ekayāna perfect and penetrating Buddha-Dharma; now we further clarify its two stages according to the triyāna, as in the sūtra: the first is called the stage of equal awakening (samyak-saṃbodhi), and the second is called the stage of wondrous awakening. Equal awakening means: within the vajra-like unobstructed path of the tenth bhūmi, entering the mind of the dharmadhātu, which is called the 'samādhi of the courageous-subduing constant Dharma-light'. Relying on this samādhi, one cultivates ten dharmas: 1. learning the Buddha's inconceivable transformations and penetrations; 2. gathering the bodhisattva retinue; 3. re-cultivating the Dharma gates previously practiced; 4. complying with all buddha lands to inquire after all buddhas; 5. parting from the parents of ignorance; 6. entering the gate of profound mysteries; 7. manifesting equally as the Buddha manifests all physical forms; 8. being fully endowed with the two kinds of dharmakāya; 9. being free of the two kinds of residual habits; 10. ascending the mountain peak of the Middle Way's ultimate truth (paramārtha-satya). This stage is explained at the third dhyāna. If in terms of external marks, it corresponds to the bodhisattva in the stage of succession, also displaying the subtle eight marks, transforming like a buddha across hundreds or myriads of kalpas, where bodhisattvas see a buddha, and the buddha knows it is a bodhisattva. Due to attaining the vajra-samādhi, manifestations are sovereign, differing only in arising and ceasing, detailed as in the Yingluo jing. The stage of wondrous awakening is explained by the sūtra pointing to the fourth dhyāna; its doctrinal marks are mostly identical, so they are not examined here. Question: Why does this sūtra not speak of the two stages of equal awakening and wondrous awakening? Answer: If considered according to the distinct doctrinal approach of the triyāna, because it takes distinguishing marks based on stages as primary, equal awakening and wondrous awakening are mutually compared and divided into two marks. If based on this sūtra, perfectly penetrating and sovereign, it does not compare marks; taking the fixed Dharma as primary, they are subsumed within the two principles of cause and fruit. In \[the section on\] the benefits of the bhūmi, the text is divided into five parts: 1. directly revealing the benefits of the bhūmi; 2. from 'After this world's four heavens...' downward, displaying the vast benefits of the bhūmi; 3. from 'Bodhisattvas of the ten directions, through the Buddha's power...' downward, clarifying that the bodhisattvas gather like clouds as witnesses to show and establish credibility; 4. from 'Vajragarbha spoke, the Tathāgata was pleased...' downward, clarifying that what he expounded conformed above to the noble mind and the Tathāgata rejoiced accordingly; the four verses from 'Satisfied below...' downward are the fourth virtue. The remaining text can be known. > — English (machine translation) (machine translation) - [Previous: 4.28](https://indike.org/pramana/in.bauddha.taisho.1732.4.28) - [Next: 4.30](https://indike.org/pramana/in.bauddha.taisho.1732.4.30) - [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.4.29) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.12.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.4.29](https://indike.org/pramana/in.bauddha.taisho.1732.4.29) · Pramāṇa