[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) › 4.94 # 大方廣佛華嚴經搜玄分齊通智方軌 4.94 大方廣佛華嚴經搜玄分齊通智方軌 4.94 - **Language:** Classical Chinese ### [4.94](https://indike.org/pramana/in.bauddha.taisho.1732.4.94) 三宗者，分別有二：一約人，人有正助二人，各有體相用。問：此人與下知識人何異？答：此是能宣教人，下知識是教所詮法人也，准取之。二約法，法謂行法，即一乘道品也。三乘及小乘名數雖同三十七，而意異也，廣如諸經。一乘之行學亦有始，若依定學明始分齊者，若約迴心人即用非至定及初禪定等為學始，若據直進人即用光得意言定為初學始。若約一乘不共教，據行即寂靜勝三昧為初學始。若約行解，即華嚴定為初學始。若約行位，即十行位定為初學始。若約人知識軌則，用師子奮迅定為初學始。若約解信等，即用淨藏定等為初學始。若約正解用性起法門為初學始。若約解位，即十解位定為初學始。此等約歸向本實為言。頓悟人意言無分別定為初也，餘可准知耳。 > Third, the central purport: analyzing it, there are two points. First, in terms of persons: the persons are the principal and the assisting, two persons, each having essence, characteristics, and function. Question: How do these persons differ from the kalyāṇamitra persons below? Answer: These are the persons capable of proclaiming the teaching; the kalyāṇamitras below are the persons of the Dharma signified by the teaching; one should understand them accordingly. Second, in terms of dharmas: dharmas refer to the practice-dharmas, which are the bodhipakṣa-dharmas of the ekayāna. Although the names and numbers of the triyāna and hīnayāna are likewise thirty-seven, their meaning is different, as detailed in the various sūtras. Learning the practice of the ekayāna also has a beginning. If we clarify the limits of the beginning relying on the study of concentration: if in terms of those who turn their minds \[from the lower vehicles\], they take the proximate concentration (anāgamya-samādhi) and the first dhyāna concentration and so forth as the beginning of study; if in terms of direct-advancing people, they take the concentration of the verbal expression of obtaining the light as the beginning of initial study. If in terms of the distinct teaching of the ekayāna: based on practice, then the concentration of supreme tranquility is the beginning of initial study; if in terms of practice-understanding, then the concentration of the Flower Ornament (Avataṃsaka-samādhi) is the beginning of initial study; if in terms of the stages of practice, then the concentration of the stage of the ten practices is the beginning of initial study; if in terms of the models and standards of the person's kalyāṇamitra, one takes the Lion's Spurt concentration (siṃhavikrīḍita-samādhi) as the beginning of initial study; if in terms of understanding and faith, etc., then one takes the pure treasury concentration and so forth as the beginning of initial study; if in terms of correct understanding, one takes the dharma gate of nature-arising as the beginning of initial study; if in terms of the stages of understanding, then the concentration of the stage of the ten understandings (abodes) is the beginning of initial study. These are spoken in terms of turning toward the fundamental reality. For suddenly enlightened persons, the concentration free from conceptual discrimination of mental speech is the beginning; the rest may be understood by analogy. > — English (machine translation) (machine translation) - [Previous: 4.93](https://indike.org/pramana/in.bauddha.taisho.1732.4.93) - [Next: 4.95.1](https://indike.org/pramana/in.bauddha.taisho.1732.4.95.1) - [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.4.94) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.4.94](https://indike.org/pramana/in.bauddha.taisho.1732.4.94) · Pramāṇa