[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) › 4.95.1 # 大方廣佛華嚴經搜玄分齊通智方軌 4.95.1 大方廣佛華嚴經搜玄分齊通智方軌 4.95.1 - **Language:** Classical Chinese ### [4.95.1](https://indike.org/pramana/in.bauddha.taisho.1732.4.95.1) 四釋文者，此下有二分：初品明託法進修分、二〈入法界〉下明依人入證分。 問：何故對法不明入證，下約人方始入證？ 答：法是所依，善巧由智。 若不依善達機儀勝人，雖自有法，未可得證也，故經云「知識全梵行」也。 問：上來法及此成行並無聲聞，下〈法界〉知識即通辨聲聞，何也？ 答上法是頓，此行亦頓，為此無聲聞。 下〈法界〉中有二意：一為人有勝巧，引小成大，為明人德故說小也； 二顯法界發心始通二迴故。 此二品何故分二處說？ 答：祇桓重閣攝化之始，普光堂起行之初故也。 故上來明菩薩起行發於普光，下明文殊教化起於重閣也。 所以知？ 此重會，別本云「乃能重啟斯義問」，故知也。 此文有七：初序、次入定、三起、四請、五「爾時普賢告」下正說、六品末證成、七偈頌。 初文有四：初時、二佛、三處、四同聞眾。 處中有二：初辨處、二依處成佛德。 何故於此歎德？ 以因果淳熟，功歸化主故也。 又行相可責故。 德文有三：初總辨、二自分行、三「能與一切」下利他行。 四同聞，有二：初總列數歎德。 此初文有四：初舉俱； 二略歎德，有二，初練始異終、二練新異舊； 三「具足成就」下別歎德； 四「具足如是下」結。 三別歎德中有二：初自分德、二「於一念中」下他分德。 自分中，初自利、二「善攝眾生」下利他。 第二列名歎德中有二：初列名，此略列。 所以此文菩薩名同普者，為行體順理成無異相故也。 次歎德中有四：初總、二「隨諸世」下攝法為首行、三「悉能受持」下護持正法行、四「隨諸」下示成大事行。 二入定中有三：初入定、二列名、三明定力。 所以此名華嚴定，表行嚴果故。 三明起定，同前可知。 四請問中所以獨普慧為法先問，彰今但以慧導行也，復顯機廣大故。 但慧發於體故，普慧略問二百句； 巧行隨緣故，普賢廣答二千句也。 此中已下有十意，故行教興：一由為與勝人同行故、二佛護念故、三成就不可思議諸善根故、四具足菩薩根故、五生佛家故、六得善知識力故、七一切諸佛神力持故、八盧舍那佛本願力故、九善根熟故、十堪受普賢菩薩行故也。 此文正在善知識義通此品耳，此可思准之。 問中有三：初總告、二正問、三「善哉」下總結請也。 所以普賢答，表行廣故。 此文有六，即六位也。 初二十句，十信位； 次「何等發普賢心」下二十句，十住位； 三「何等為持」下三十句，十行位； 四「何等寶住」下二十九句，十迴向位； 五「何等身業」下五十句，十地位； 六「何等觀察」下五十一句，問果位差別，故別本云「願解說菩薩行從始至終，令無疑也。 」就「爾時普賢告」下第五說分，廣答上六位也。 初十信位中有三：初九十句，自分行滿； 二「十種入」下八十句，勝分行； 三「十不可壞智」下三十句，利他行。 初九十中，初五十，自利行； 二「正希望」下二十，利他行； 三「十戒」下二十，當位因成果滿。 初依果者，汎有四種：一國土等依果、二習氣依前果生、三習因習果、四因體相依因果。 此中不說前二也，亦可說同第一，此可思准。 此文有二：初八自分、後二勝進可知。 此等文中十十皆有四：一舉數； 二列名釋； 三結； 四舉利勸學，唯除佛地及共法行，更無異果等法學故。 因果既立，能解非勝，智不成故，明十奇特想。 此中初八自分、次二他分也。 既有大解須起大行，次明十行。 修行之來必須依善友，故明十知識：初一安固菩提心、次三依道心成自利行、次四依心成利他行、次一依心成普賢行、次一依大行入法界。 若不策懃無由進道，次明十精進。 欲明精進合理明十悕望，前八自分、後二勝進。 離偏名正耳。 依正悕有力，故辨十種成就眾生：初一布施攝、次二愛語、次二同事、次五利行。 由利生故惡無不離、善無不積，故明十戒。 > Fourth, explaining the text: from here below there are two sections: the first chapter explains the section on advancing in cultivation by relying on the Dharma; second, from "Entering the Dharmadhātu" below, it explains the section on entering realization by relying on persons. Question: Why in relation to the Dharma is entering realization not explained, and only below, in terms of persons, does one begin to enter realization? Answer: The Dharma is that upon which one relies, while skillfulness arises from wisdom. If one does not rely on supreme persons who thoroughly comprehend the capacities and manners \[of beings\], although one may personally possess the Dharma, one cannot yet attain realization; hence the sūtra says: "The spiritual friend is the whole of the holy life (brahmacarya)." Question: In the Dharma above and in this fulfilling of practice there are no śrāvakas, but among the spiritual friends in "\[Entering the\] Dharmadhātu" below it comprehensively treats śrāvakas—why is this? Answer: The Dharma above is sudden, and this practice is also sudden; therefore there are no śrāvakas. In "\[Entering the\] Dharmadhātu" below there are two purposes: first, because the persons possess supreme skillfulness, leading the small to fulfill the great, in order to clarify the persons' virtues, the small is spoken of; second, to reveal that the initial aspiration of the dharmadhātu generally applies to the two kinds of turning \[of the mind\]. Why are these two chapters taught in two different places? Answer: Because the two-storied pavilion in the Jetavana is the beginning of gathering and transforming, whereas the Hall of Universal Light is the beginning of giving rise to practice. Therefore above it clarifies that the bodhisattva gives rise to practice beginning from Universal Light, and below it clarifies that Mañjuśrī's teaching and transforming begins from the two-storied pavilion. How do we know this? Because of this second assembly, an alternate version says: "\[He\] was then able to restate this query of meaning"; thus we know it. This text has seven parts: first, the preface; next, entering concentration; third, arising \[from concentration\]; fourth, requesting; fifth, from "At that time, Samantabhadra addressed..." below, the actual explanation; sixth, the confirmation of realization at the end of the chapter; seventh, the verses. The first text has four parts: first, the time; second, the Buddha; third, the place; fourth, the assembly who heard it together. Within the place there are two parts: first, identifying the place; second, fulfilling the Buddha's virtues by relying on the place. Why are virtues praised here? Because the cause and fruition are fully ripened, and the achievement reverts to the transformational master. Furthermore, it is because the characteristics of practice should be respected. The text on virtues has three parts: first, a general identification; second, practices of his own share; third, from "able to bestow upon all..." below, practices for benefiting others. Fourth, those who heard it together has two parts: first, generally listing their number and praising their virtues. This first text has four parts: first, mentioning their gathering; second, briefly praising their virtues, which has two: first, refining the beginning to distinguish the end, and second, refining the new to distinguish the old; third, from "fully endowed and accomplished..." below, distinct praise of virtues; fourth, from "fully endowed with such..." below, the conclusion. Within the third, distinct praise of virtues, there are two parts: first, virtues of their own share; second, from "in a single thought-moment..." below, virtues of other shares. Within their own share: first, self-benefit; second, from "skillfully gathering sentient beings..." below, benefiting others. Second, listing names and praising virtues has two parts: first, listing names—this is a brief listing. Why in this text do the bodhisattvas' names all share "Universal" (samanta-)? Because the essence of practice accords with the principle to form unconditioned characteristics without difference. Next, praising virtues has four parts: first, general; second, from "following all worlds..." below, practice taking the gathering of dharmas as foremost; third, from "all able to accept and uphold..." below, practice protecting and upholding the correct Dharma; fourth, from "following all..." below, practice manifesting the accomplishment of the great matter. Second, entering concentration has three parts: first, entering concentration; second, listing the name; third, explaining the power of concentration. Why is this named the Flower Ornament concentration? To signify that practice adorns the fruit. Third, explaining arising from concentration is the same as before and may be known. Fourth, regarding requesting questions: why does Universal Wisdom alone ask first for the Dharma? To reveal that now wisdom alone guides practice; it also reveals that his capacity is vast. Wisdom solely issues from the essence; therefore, Universal Wisdom briefly asks two hundred phrases. Skillful practice accords with conditions; therefore, Samantabhadra extensively answers with two thousand phrases. From this point below there are ten purposes for the emergence of the teaching of practice: 1. Because of practicing together with superior persons; 2. Because of the Buddha's mindful protection; 3. Because of accomplishing inconceivable roots of goodness; 4. Because of being fully endowed with bodhisattva roots; 5. Because of being born in the Buddha's family; 6. Because of obtaining the power of spiritual friends; 7. Because of being sustained by the supernatural power of all buddhas; 8. Because of the power of Vairocana Buddha's original vows; 9. Because roots of goodness are mature; 10. Because of being capable of receiving Samantabhadra Bodhisattva's practice. This text is precisely where the meaning of the spiritual friend extends through this chapter; this should be reflected upon and modeled. Within the questioning there are three parts: first, generally addressing; second, the actual questioning; third, from "Excellent!" below, the concluding request. Why Samantabhadra answers signifies that practice is vast. This text has six divisions, which are the six stages: first, twenty phrases on the stage of the ten faiths; next, from "What is giving rise to the mind of Samantabhadra?" below, twenty phrases on the stage of the ten abodes; third, from "What is upholding?" below, thirty phrases on the stage of the ten practices; fourth, from "What is the jewel abode?" below, twenty-nine phrases on the stage of the ten dedications; fifth, from "What are bodily karmas?" below, fifty phrases on the stage of the ten bhūmis; sixth, from "What is contemplating?" below, fifty-one phrases asking about the distinctions of the fruition stage; hence an alternate version says: "I pray you will explain the bodhisattva practice from beginning to end so that there is no doubt." As for the fifth, the explanation section, from "At that time Samantabhadra addressed..." below, it extensively answers the above six stages. Within the first, the stage of the ten faiths, there are three parts: first, ninety phrases, the fulfillment of the practice of one's own share; second, from "ten kinds of entering" below, eighty phrases, practices of the superior share; third, from "ten indestructible wisdoms" below, thirty phrases, practices for benefiting others. Within the first ninety: first, fifty are self-benefiting practices; second, from "correct aspiration" below, twenty are other-benefiting practices; third, from "ten precepts" below, twenty are the cause being fulfilled and the fruit being perfected in the corresponding stage. First, as for dependent fruition (vipāka-phala), generally speaking there are four kinds: 1. The dependent fruition of lands and so forth; 2. Habit energy arising dependent upon prior fruition; 3. Habit-cause and habit-fruition; 4. Dependent cause and fruition based on the mutual dependence of causal essences and characteristics. Here the first two are not mentioned; alternatively, it may be said to be identical to the first; this should be reflected upon. This text has two parts: the first eight are one's own share, and the latter two are superior advancement, which may be known. In these texts, each set of ten has four parts: 1. Stating the number; 2. Listing the names and explaining; 3. Concluding; 4. Adducing benefits to encourage study—only excluding the buddha-stage and practices of common dharmas, because there are no other fruits or dharmas to learn. Once cause and effect are established, if the capacity to understand is not superior, wisdom will not be accomplished; hence the ten extraordinary conceptions are clarified. Herein, the first eight are one's own share, and the next two are the other share. Since there is great understanding, one must give rise to great practice; next, the ten practices are clarified. In the course of cultivation, one must rely on good companions; hence the ten spiritual friends are clarified: the first stabilizes the bodhicitta; the next three, relying on the mind of the Way, accomplish self-benefiting practice; the next four, relying on the mind, accomplish other-benefiting practice; the next one, relying on the mind, accomplishes Samantabhadra's practice; the next one, relying on great practice, enters the dharmadhātu. If one is not diligent, there is no way to advance on the Way; next, the ten vigors are clarified. Desiring to clarify that vigor accords with principle, the ten aspirations are clarified: the first eight are one's own share, and the latter two are superior advancement. Departure from bias is called "correct". Relying on correct aspiration, one has power; hence the ten ways of maturing sentient beings are distinguished: the first is gathering through giving; the next two, through loving speech; the next two, through beneficial conduct; the next five, through sharing the same tasks. Because of benefiting beings, there is no evil not departed from and no good not accumulated; hence the ten precepts are clarified. > — English (machine translation) (machine translation) - [Previous: 4.94](https://indike.org/pramana/in.bauddha.taisho.1732.4.94) - [Next: 4.95.2](https://indike.org/pramana/in.bauddha.taisho.1732.4.95.2) - [Up: 4.95](https://indike.org/pramana/in.bauddha.taisho.1732.4.95) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.4.95.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.4.95.1](https://indike.org/pramana/in.bauddha.taisho.1732.4.95.1) · Pramāṇa