[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) › 4.35 # 大方廣佛華嚴經搜玄分齊通智方軌 4.35 大方廣佛華嚴經搜玄分齊通智方軌 4.35 - **Language:** Classical Chinese ### [4.35](https://indike.org/pramana/in.bauddha.taisho.1732.4.35) 四釋文者，初十明，文有四：初總開數、次第二寄問、三辨德用、四「安住已」下總明結歎。第三文，分六通以為十明。問：明與通何別？體一義異無壅。日通識根，由日明也。十中第一他心通；第二第四天眼，即現未等分之；第三宿命通；第五第七天耳，亦可第七意法塵攝也；第六第八神足即身通；第九第十普是漏盡智。所以知？為此二並達性，故知也。第七聲與第八色，可見不見分也。又第十是滅盡定。又辨六通三明是三乘教，十明十通是一乘教，不可相攝，深淺分齊不同故。初他心內有三：初問、次辨相、三「是名」下結名，餘九皆爾耳。第二文有二：初明知此界、二「如是等」下攝通餘方。初明中分群機大眾同欣五佛在下總以結之，此依論辨。依經有三：初總歎、第二「說是品時」下約事顯地勝、第三「以佛神力」下菩薩為證。初文有三：初總歎、第二有二問答顯勝義、第三結勝義。第二事文中有五：初動地、二顯所由、三雨花等、四大音讚地德、五等通餘方。第三菩薩證成，文有六：初菩薩來此、二歎地德、三顯同為證、第四舉多說為證、第五推證所由、第六等同也。依論，初文有二：初法益、二事益。法文有三：初反顯、二順辨、三結。順文有四，謂問、答、責、釋可知，經文略而不具。第三重頌中，初明頌意及現頌相生起後文、二正彰偈頌。此前有二：初觀法；二顯意，此文有二：初為利生、二「示不思議」下為欲顯理。初文有三：初歎人德、次「示菩薩」下與自利益、三「隨眾生」下與利他智斷用。二顯理，文有三：一總顯示、二示相、三辨說意。二正頌中有九十偈：初六十九正頌法雲等地、次「為得佛智」下二十一偈頌影像分，餘略不頌。初中文有二十九頌方便集地。亦可前二十六通頌前九地，次三頌滿足地分文也。次二頌三昧分、次十頌受位分、次七頌大盡分、次六頌釋名分、次十三偈總頌無上有上等文、次二金剛藏總結。亦可此等文通頌十地，準思科釋可知。方便集地內，初二頌集起功德、知慧行相、修行佛道等文；次二十七頌同相及別相文，此文初別、後同也。別中，初六三句頌初地相、次一偈一句頌二地、次一頌三地、次二頌四地、次二頌五地、次二頌六地、次二頌七地、次三頌八地、次三頌九地、次「第一妙」下三頌同相，三道亦好。影像中，初十九頌影分、後二結地德無盡。初中，十一頌第二勝功德、次四頌第三功德。二初直知心、知法差別，有二可知；二「聲聞心」下約凡聖報類辨智用殊能。此文有二：初「隨行方便次天心」下辨隨類方便智；二天眼中，初釋、次結。初文有二：初明隨報別不同知、次「菩薩以無障礙明」下知造業成儀境界。三宿命有二：初釋、次結。初文有二：初知自他下位境，有二：初總、次別。次別「又憶過去」下，知佛上位境也。四未來智明有二：初釋、次結。初文有二：初知善惡下位人法，有二：初總、次別；二「知未來無量」下，知佛上位行法。五天耳有三：初立、次釋、三結。第二文中有二：初辨天耳聞持德，此有四句；二「十方遠近」下明天耳用事，此中有三：初總、次「於東方」下別、三「如東方」下，類九方也。第二東方別辨中分三：初佛、次辨法體、三「善解無量」下對人說法。第二法體中出理行二教所說等辨理教，二「所制」下行教也。法略有十句：一教體相、二起信相、三示義宗相、四解釋相、五制學相、六受學相、七舉事勸進相、八聞軌、九思軌、十修軌耳。次第三對人中有三：初理法機、次「所得功德」下行法機、三「廣說」下教機。此文意難得，思之可解，此並歎天耳明德也。六身通內有三：初立名義、次釋、三結。第二文有三：初身業體；二「若聞十方」下辨業體用，有二可知；三「悉自了知」下結業分齊耳。又此通約威力，第八約現色也。七分別言音知明，有二：初釋、次結。初有二：初知聲、二「菩薩隨其等」下辨知所以。初文有二：初辨知眾生報音聲，初總、次別、三結知；次「善分別知」下知二諦教法及根器也。八出色身莊嚴智明，有二：初釋、次結。初文有三：初達色性；二「菩薩入深法界住持」下辨緣集成色，即明用也；三「佛子菩薩入無色法界」下辨通成用相所以耳。第二現色，文有三：初明自行色體勝、二「大慈色」下明利他故現淨色、三「出生如來」下辨因果色相大用成就。普賢色總別有一百一十句，此色有體用，凡愚二十五色即空故也。九真實智明中有二：初釋、次結。初文有二：初約所知理顯智明體；二「菩薩知如是」下辨智巧用，即明其相。前文有二：初約無相境、二「知一切法別異」下約無生境也。二用文，於中有二：初牒前所知、二「不著」下辨智巧用也。用中有三：初明用自在無著、二「不捨一切」下釋順寂成用相、三「觀察諸法」下明用自在。十一切法三昧正受智明中有二：初釋、次結。初文內有三：初辨住寂名體，有二可知；二「亦不捨」下即寂常用；三「菩薩於一切法滅盡正受」文下辨分齊。第二結文有三：初結、次歎定行德用深廣、三仰推知者。大段第四，結文有二：初結、次明德量可知也。 > Fourth, regarding the explanation of the text: first, on the ten clarities, the text has four \[sections\]: first, a general introduction of their number; second, a simulated question; third, an analysis of the virtue and function; fourth, from "having settled into" onward, a general concluding praise. The third section divides the six superknowledges (ṣaḍ-abhijñā) into the ten clarities. Question: What is the difference between "clarity" (vidyā) and "superknowledge" (abhijñā)? Their essence is one, but their senses differ without obstruction. The sun penetrates sensory capacities because of the sun's clarity. Among the ten, the first is the superknowledge of others' minds (paracitta-jñāna); the second and fourth are the divine eye (divya-cakṣus), which are divided into present and future; the third is the superknowledge of past lives (pūrvenivāsānusmṛti); the fifth and seventh are the divine ear (divya-śrotra), or alternatively the seventh is subsumed under mental dharma-objects; the sixth and eighth are the psychic power (ṛddhi-sākṣātkriyā), namely the superknowledge of the body; the ninth and tenth are universally the knowledge of the exhaustion of outflows (āsravakṣaya-jñāna). How is this known? Because both of these penetrate \[ultimate\] nature, they are thus known \[to be such\]. The seventh, sound, and the eighth, form, can be divided into the seen and the unseen. Furthermore, the tenth is the cessation absorption (nirodha-samāpatti). Moreover, distinguishing six superknowledges and three clarities belongs to the triyāna teaching, whereas the ten clarities and ten superknowledges belong to the ekayāna teaching; they cannot subsume each other, because their depth, shallowness, and boundaries differ. Within the first, \[the knowledge of\] others' minds, there are three: first, the question; next, the analysis of characteristics; third, from "this is named" onward, concluding with the name; the remaining nine are all likewise. The second section has two: first, explaining the knowledge of this realm; second, from "and so forth" onward, encompassing its extension to other directions. In the first explanation, dividing the multitude of faculties and the great assembly who rejoice together in the five Buddhas below generally concludes it; this is analyzed according to the treatise (śāstra). According to the sūtra, there are three: first, a general praise; second, from "when this chapter was spoken" onward, revealing the excellence of the bhūmi in terms of events; third, from "through the Buddha's spiritual power" onward, bodhisattvas serving as witnesses. The first section has three: first, a general praise; second, two questions and answers revealing the supreme meaning; third, concluding the supreme meaning. In the second section, on events, there are five: first, the shaking of the earth; second, revealing the cause; third, raining flowers and so forth; fourth, the great sound praising the virtues of the bhūmi; fifth, equally extending to other directions. The third, bodhisattvas providing confirmation, has six: first, the bodhisattvas arriving here; second, praising the virtues of the bhūmi; third, revealing their concurrence as confirmation; fourth, adducing multiple preachings as confirmation; fifth, examining the cause of the confirmation; sixth, their equal identity. According to the treatise, the first section has two: first, benefit in terms of Dharma; second, benefit in terms of events. The text on Dharma has three: first, revealing by negation; second, analyzing by direct affirmation; third, concluding. The direct text has four: namely, question, answer, refutation, and explanation, as can be known; the sūtra text is concise and not fully detailed. In the third section, the reiterative verses (geya), first, explaining the intention of the verses and displaying the appearance of the verses giving rise to the subsequent text; second, directly setting forth the verses. Before this, there are two: first, contemplating phenomena; second, revealing the intention. This text has two: first, for the sake of benefiting sentient beings; second, from "demonstrating the inconceivable" onward, desiring to reveal the principle. The first text has three: first, praising the person's virtue; next, from "demonstrating to bodhisattvas" onward, bestowing self-benefit; third, from "conforming to sentient beings" onward, bestowing the function of knowledge and abandonment that benefits others. The second, revealing the principle, has three: one, generally demonstrating; two, demonstrating characteristics; three, analyzing the intention of the exposition. In the second, the verses themselves, there are ninety verses: first, sixty-nine directly versify the Cloud of Dharma bhūmi and so forth; next, from "in order to obtain the Buddha's wisdom" onward, twenty-one verses versify the reflection section; the rest are omitted and not versified. In the first section, there are twenty-nine verses on the bhūmi of the assemblage of skillful means. Alternatively, the first twenty-six can generally versify the preceding nine bhūmis, and the next three verses versify the text of the section on the fulfillment of the bhūmi. The next two verses versify the samādhi section; the next ten verses versify the reception of the station section; the next seven verses versify the great exhaustion section; the next six verses versify the explanation of the name section; the next thirteen verses generally versify the text on the unsurpassed, the surpassed, and so on; the next two verses of Vajragarbha generally conclude. It is also permissible for these texts to generally versify the ten bhūmis; this can be known by considering the outline and explanation accordingly. Within the bhūmi of the assemblage of skillful means, the first two verses versify the text on assembling virtues, the aspects of the practice of knowledge and wisdom, and cultivating the Buddha path; the next twenty-seven verses versify the text on common characteristics and distinct characteristics; in this text, the distinct come first, followed by the common. Within the distinct, the first six stanzas minus one line versify the characteristics of the first bhūmi; the next verse and one line versify the second bhūmi; the next verse versifies the third bhūmi; the next two verses versify the fourth bhūmi; the next two verses versify the fifth bhūmi; the next two verses versify the sixth bhūmi; the next two verses versify the seventh bhūmi; the next three verses versify the eighth bhūmi; the next three verses versify the ninth bhūmi; next, from "the foremost and wondrous" onward, three verses versify the common characteristics; the three paths are also fine. In the reflection \[section\], the first nineteen verses versify the reflection section; the latter two conclude the inexhaustibility of the virtues of the bhūmi. In the first \[part\], eleven verses versify the second superior virtue; the next four verses versify the third virtue. Second, first, directly knowing minds and knowing differences among dharmas have two \[parts\], as can be known; second, from "the minds of śrāvakas" onward, analyzing the extraordinary capacity of the function of wisdom in terms of the classes of retribution of ordinary beings and āryas. This text has two: first, from "conforming to practice and skillful means, next the minds of devas" onward, analyzing the wisdom of skillful means conforming to classes; second, within the divine eye, first the explanation, next the conclusion. The first text has two: first, explaining the knowledge of differences according to distinct retributions; next, from "bodhisattvas, through unobstructed clarity" onward, knowing the sphere of creating karma and completing deportment. Third, past lives has two: first, the explanation; next, the conclusion. The first text has two: first, knowing the sphere of the lower stations of oneself and others, which has two: first, general; next, specific. Under the next specific \[part\], from "moreover recollecting the past" onward, knowing the sphere of the higher station of the Buddhas. Fourth, the clarity of wisdom regarding the future has two: first, the explanation; next, the conclusion. The first text has two: first, knowing the persons and dharmas of good and evil in the lower stations, which has two: first, general; next, specific; second, from "knowing the future immeasurable" onward, knowing the practice and dharma of the higher station of the Buddhas. Fifth, the divine ear has three: first, positing; next, explaining; third, concluding. In the second text, there are two: first, analyzing the virtue of the divine ear in hearing and retaining, which has four lines; second, from "far and near in the ten directions" onward, explaining the functional activity of the divine ear, wherein there are three: first, general; next, from "in the eastern direction" onward, specific; third, from "just as in the eastern direction" onward, analogizing the nine directions. In the second, the specific analysis of the eastern direction, there are three divisions: first, the Buddha; next, analyzing the essence of the Dharma; third, from "skillfully understanding immeasurable" onward, teaching the Dharma to persons. In the second, the essence of the Dharma, the spoken \[teachings\] of the two teachings of principle and practice are brought forth to analyze the teaching of principle; second, from "that which is proscribed" onward is the teaching of practice. The Dharma has ten items in brief: one, the characteristics of the teaching's essence; two, the characteristics of generating faith; three, the characteristics of showing the essential doctrine; four, the characteristics of explanation; five, the characteristics of instituting study; six, the characteristics of receiving study; seven, the characteristics of adducing cases to exhort and advance; eight, the guidelines of hearing; nine, the guidelines of contemplating; ten, the guidelines of cultivating. Next, the third, concerning persons, has three: first, the capacity for the principle Dharma; next, from "the virtues obtained" onward, the capacity for the practice Dharma; third, from "extensively explaining" onward, the capacity for the teaching. The meaning of this text is difficult to grasp, but can be understood upon contemplation; these all praise the clarity and virtue of the divine ear. Sixth, within psychic power there are three: first, positing the name and meaning; next, explaining; third, concluding. The second text has three: first, the essence of bodily action; second, from "if hearing the ten directions" onward, analyzing the essence and function of action, which has two, as can be known; third, from "all thoroughly knowing themselves" onward, concluding the boundaries of action. Furthermore, this superknowledge concerns formidable power, whereas the eighth concerns manifesting form. Seventh, the clarity of knowing distinctions in speech and sounds has two: first, the explanation; next, the conclusion. The first has two: first, knowing sounds; second, from "the bodhisattva, conforming to their, and so forth" onward, analyzing the reason for knowing. The first text has two: first, analyzing the knowledge of the retribution voices of sentient beings, which has first, general; next, specific; third, concluding the knowledge; next, from "skillfully discerning and knowing" onward, knowing the teaching of the two truths as well as spiritual faculties and vessels. Eighth, the clarity of wisdom that manifests the adornment of the physical body has two: first, the explanation; next, the conclusion. The first text has three: first, penetrating the nature of form; second, from "the bodhisattva enters the deep dharmadhātu and abides and upholds" onward, analyzing conditions assembling to become form, which is to explain its function; third, from "disciples of the Buddha, the bodhisattva enters the formless dharmadhātu" onward, analyzing the reason why superknowledge accomplishes the characteristics of function. Second, manifesting form has three: first, explaining the excellence of the physical essence of one's own practice; second, from "forms of great compassion" onward, explaining the manifestation of pure forms for the sake of benefiting others; third, from "giving rise to the tathāgata" onward, analyzing the accomplishment of the great function of causal and fruitional forms. The forms of Samantabhadra have one hundred and ten items in general and specific; these forms have essence and function, because the twenty-five forms of ordinary fools are identical to emptiness. Ninth, within the clarity of true wisdom there are two: first, the explanation; next, the conclusion. The first text has two: first, revealing the essence of the clarity of wisdom in terms of the principle to be known; second, from "the bodhisattva knows such" onward, analyzing the skillful function of wisdom, which is to clarify its characteristics. The preceding text has two: first, in terms of the signless sphere; second, from "knowing the distinction of all dharmas" onward, in terms of the unarisen sphere. The second, the text on function, has two within it: first, restating the preceding object of knowledge; second, from "not attached" onward, analyzing the skillful function of wisdom. Within function there are three: first, explaining that function is sovereign and unattached; second, from "not abandoning all" onward, explaining the characteristic of conforming to quiescence to accomplish function; third, from "observing all dharmas" onward, explaining that function is sovereign. Tenth, within the clarity of wisdom of the right attainment (samāpatti) of the samādhi of all dharmas, there are two: first, the explanation; next, the conclusion. Within the first text there are three: first, analyzing the name and essence of abiding in quiescence, which has two, as can be known; second, from "also not abandoning" onward, constant functioning while identical to quiescence; third, below the text "the bodhisattva in the right attainment of the cessation of all dharmas", analyzing the boundaries. The second concluding text has three: first, concluding; next, praising the profound and vast virtue and function of the practice of absorption; third, looking up and deferring to those who know. In the fourth major division, the concluding text has two: first, concluding; next, explaining the measure of virtues, as can be known. > — English (machine translation) (machine translation) - [Previous: 4.34](https://indike.org/pramana/in.bauddha.taisho.1732.4.34) - [Next: 4.36](https://indike.org/pramana/in.bauddha.taisho.1732.4.36) - [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.4.35) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.14.50) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.4.35](https://indike.org/pramana/in.bauddha.taisho.1732.4.35) · Pramāṇa