[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) › 5.12 # 大方廣佛華嚴經搜玄分齊通智方軌 5.12 大方廣佛華嚴經搜玄分齊通智方軌 5.12 - **Language:** Classical Chinese ### [5.12](https://indike.org/pramana/in.bauddha.taisho.1732.5.12) 今此初功德雲比丘，當發心住位，入普賢光明觀察正念諸佛三昧。有三：初勸教勝進，即聞慧也；二「時善財」下依教趣入，即思慧也；三「時彼比丘」下得其法故名證法界，即修慧也。此中處及人名等，並從當位義相得名，至文宜隨義消息之。初文有四：初南方等處；二「有一比丘」下人名；三「汝詣彼問」下教得；四「彼比丘」下歎德。此出離始，故現比丘形。二依教趣入，文有六：初辭往、二正趣勝境、三「於彼山中」下依教簡擇、四「見彼」下依教見理得比境、五「馳詣」下依求趣入辨敬儀、六請問。三正入法界，此文上下有四種證：一阿含約位證、二教解證、三正證、四上果下加證。復有十種證入，如〈離世間品〉說，思之可解。文中有三：初總歎能問、二「我於解脫力」下為說自分所得法門、三「豈能了」下仰推勝分。初文有二：初總、次「如是事」下別歎能問。別中有九句：此初句即上教問第三句，此第二即上第二句，此第三即上第五句，此第四句即上第六句，此中第五句即上第十句，此中第六句即上第四句，此中第七句即上第八句，此中第八句即上第九，此中第九句即上第七句。此九通歎上總耳。二說自分中有三：初辨法門體；二「或見東方」下辨法門用相，有四可知；三「我唯」下結自分齊。初文有四：初總辨體、二「逮得」下明有所成、三「普照」下辨益相、第四「一切佛化」下成前起後也。三仰推，文有三：初總辭、二「諸大菩薩」下別辨勝相、三「得虛空界」下結。別中二十句，念佛三時也。問：仰推有何義？答：有二義，一明他位德高、二約他顯自德分齊深廣耳。 > Now this first monk, Meghaśrī (Guṇamegha), corresponds to the stage of the abode of generating the mind, entering the samādhi of the radiance of Samantabhadra contemplating the mindfulness of all buddhas. There are three parts: first, exhorting and instructing in superior progress, which is the wisdom arisen from hearing; second, from "At that time Sudhana..." onward, entering in accordance with instruction, which is the wisdom arisen from reflection; third, from "At that time that monk..." onward, because he obtains its Dharma, it is called realizing the dharmadhātu, which is the wisdom arisen from cultivation. Here, the places and persons' names all derive their names from the meanings and marks of their corresponding stages; when arriving at the text, one should evaluate them according to their meanings. The first text has four: first, the place, such as the southern direction; second, from "There is a monk..." onward, the person's name; third, from "You should go to him and ask..." onward, teaching what is to be attained; fourth, from "That monk..." onward, praising his virtues. This is the beginning of renunciation, hence he manifests in the form of a monk. Second, entering in accordance with instruction: the text has six: first, taking leave and going; second, directly proceeding toward the superior realm; third, from "In that mountain..." onward, discerning according to instruction; fourth, from "Seeing him..." onward, seeing the principle according to instruction and obtaining an analogous realm; fifth, from "Hastening to approach..." onward, proceeding according to the quest and distinguishing the respectful etiquette; sixth, posing the question. Third, directly entering the dharmadhātu: throughout this text there are four kinds of realization: 1. realization according to stage through Āgama; 2. realization through doctrinal understanding; 3. direct realization; 4. realization through superior fruit adding downward empowerment. There are also ten kinds of realization and entry, as explained in the chapter 'Transcending the World' (Lokottaraparivarta), which can be understood upon reflection. Within the text there are three: first, generally praising the ability to ask; second, from "I, through the power of liberation..." onward, expounding the Dharma-gate attained by one's own share; third, from "How could I understand..." onward, respectfully deferring to superior portions. The first text has two: first general, and next, from "Such matters..." onward, specifically praising the ability to ask. In the specific praise there are nine phrases: this first phrase is the third phrase of the earlier instruction to inquire; this second is the earlier second phrase; this third is the earlier fifth phrase; this fourth phrase is the earlier sixth phrase; this fifth phrase is the earlier tenth phrase; this sixth phrase is the earlier fourth phrase; this seventh phrase is the earlier eighth phrase; this eighth phrase is the earlier ninth phrase; this ninth phrase is the earlier seventh phrase. These nine generally praise the general point above. Second, within expounding one's own share, there are three: first, distinguishing the essence of the Dharma-gate; second, from "Or seeing in the eastern direction..." onward, distinguishing the functional marks of the Dharma-gate, which has four points that are evident; third, from "I only..." onward, concluding one's own scope. The first text has four: first, generally distinguishing the essence; second, from "Attaining..." onward, explaining that there is accomplishment; third, from "Universally illuminating..." onward, distinguishing the marks of benefit; fourth, from "All transformations of the Buddha..." onward, completing the preceding and introducing the subsequent. Third, deferring: the text has three: first, general words; second, from "The great bodhisattvas..." onward, specifically distinguishing the superior marks; third, from "Attaining the realm of space..." onward, conclusion. In the specific part there are twenty phrases, on recollecting the Buddha in the three periods of time. Question: What is the meaning of respectfully deferring? Answer: It has two meanings: first, clarifying that the virtues of the other stage are exalted; second, using the other to reveal that the scope of one's own virtue is profound and vast. > — English (machine translation) (machine translation) - [Previous: 5.11](https://indike.org/pramana/in.bauddha.taisho.1732.5.11) - [Next: 5.13](https://indike.org/pramana/in.bauddha.taisho.1732.5.13) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1732.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.5.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.5.12](https://indike.org/pramana/in.bauddha.taisho.1732.5.12) · Pramāṇa