[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 13.72 # 華嚴經探玄記 13.72 華嚴經探玄記 13.72 - **Language:** Classical Chinese ### [13.72](https://indike.org/pramana/in.bauddha.taisho.1733.13.72) 第七遠行地者，釋有三：一約功用後邊，《攝大乘》云「至功用行最後邊故。」世親釋云「謂此地中於功用行得至究竟，雖一切相不能動搖，而於無相猶名有行。」二約二義。《解深密》云「能遠證入無缺無間無相作意，與清淨地共相隣接，故名遠行。」解云：無缺無間遠於前六、隣接淨地、近後第八。三約三義。《成唯識論》至無相住功用後邊，出過世間二乘道故，故名遠行地。此同《十地論》。《金光明》云「無流無間無相思惟解脫三昧，遠修行故，是地清淨無障無礙，名遠行地。」《莊嚴論》云「菩薩於七地中近一乘道，名為遠行。問：誰是遠去？答：功用方便究竟，此遠能去，由此遠去故名遠行地。」《十住論》云「去三界遠，近法王位，故名身遠地。」《仁王經》名遠達地。 > Regarding the seventh, Far-Reaching Bhūmi (dūraṅgamā-bhūmi), there are three explanations: First, in terms of the culmination of effort, the Mahāyānasaṃgraha says: “Because one reaches the ultimate limit of practice with effort.” Vasubandhu’s commentary explains: “It means that in this bhūmi, regarding practice with effort, one reaches culmination; although all marks cannot shake one, regarding marklessness it is still called having practice.” Second, in terms of two meanings, the Saṃdhinirmocana says: “Because one can remotely realize and enter into markless mental application that is flawless and uninterrupted, and borders adjacent to the pure bhūmi, it is called ‘Far-Reaching’.” The explanation says: being flawless and uninterrupted is distant from the prior six; bordering adjacent to the pure bhūmi is near to the subsequent eighth. Third, in terms of three meanings, the Cheng weishi lun says: reaching markless abiding at the culmination of effort, and transcending the worldly path and that of the two vehicles, it is therefore called the Far-Reaching Bhūmi. This agrees with the Daśabhūmika-śāstra. The Suvarṇaprabhāsa says: “Because one remotely practices the liberation-samādhi of outflow-free, uninterrupted, markless thinking, this bhūmi is pure, unhindered, and unobstructed, and is called the Far-Reaching Bhūmi.” The Mahāyānasūtrālaṃkāra says: “The bodhisattva in the seventh bhūmi nears the path of the One Vehicle, which is called ‘far-reaching’. Question: What is going far? Answer: The upāya of effort reaches culmination; this can go far, and because of this going far, it is called the Far-Reaching Bhūmi.” The Shizhu lun says: “Distant from the three realms, near the position of the Dharma King, it is therefore called the bhūmi of body-distance.” The Benevolent King Sūtra names it the Bhūmi of Far-Reaching Attainment. > — English (machine translation) (machine translation) - [Previous: 13.71](https://indike.org/pramana/in.bauddha.taisho.1733.13.71) - [Next: 13.73](https://indike.org/pramana/in.bauddha.taisho.1733.13.73) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1733.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.13.72) — English, machine translation ## Linked texts (3) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.41.2) — Classical Chinese - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!bhasya*zh-xuanzang.7.39) — Classical Chinese - [合部金光明經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.suvarnaprabhasa*zh-t664.3.36) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.13.72](https://indike.org/pramana/in.bauddha.taisho.1733.13.72) · Pramāṇa