[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) › 13.80 # 華嚴經探玄記 13.80 華嚴經探玄記 13.80 - **Language:** Classical Chinese ### [13.80](https://indike.org/pramana/in.bauddha.taisho.1733.13.80) 第三「常起種種」下明雙行分。於中有四：一二行雙無間者，內證行熟，止觀俱現，名二行雙。外修常續，名為無間。上是自分，下三是勝進。二始起信心，於上決定名信勝；三依信起行，行有義利，義勝名大，起修稱作，故名能作大義；四行熟成德，名菩提分。就初門內三：先常起乃至無礙者，總明二行雙現無礙故。論云「一念中，奢磨他、毘婆舍那二行現前故。」言行住等者，正顯二行無間常起。論云「一切行中，彼修行時無間不斷不息行故。」不斷者，非令停絕；不息者，非暫休廢，故云無間也。三離諸陰等者，結離惡住善也。二「常不遠離」下明信勝。彼無量智中，殊異義莊嚴相現前，專念故。謂於佛境依正專念信向，故云常不遠離等也。三「是菩薩」下明能作大義。於中二：先總標、二「何以」下別釋。別釋中，先釋能具之智、後釋所具十度。前中二：先徵責云：十度行廣，何故念念能得具足？釋：以大悲者，廣心也。修習等，大心也。以廣大心念念現前，是故能具。二「十波羅蜜者」下別釋所具十行，謂一念之中捨己善根與諸眾生，名為檀度；即此念中能息煩惱，名之為戒；慈悲相應，不損名忍；進求無厭，心無異念，忍法無生，巧起此行，大願轉增，異論不壞，妙達所宜。是故一念起一施時即具此十，餘念念中相續不絕。雖前諸地皆欲修此，到七地中方得成就。論釋後四，釋方便中，起無量智事者，釋方便體相。「以是」下釋方便功能，謂以方便能起施等無量行時，能以願力具足攝故。二起上上智者，釋願體相。「以是」下釋願功能，謂以願功能起上上智，以此智能起彼施等令上上行生，皆攝取殊勝故也。三魔等不壞，顯力體相，以是能離施等障者，是力功能也。四如實知法者，顯智體相。「以是」下明智功能，謂由智力顯施等差別，以化眾生故也。四「如是念念」下明菩提分差別，有四種：一依大乘行者，謂十度自利故也。二依化眾生者，謂四攝攝生故。上二攝善行，下二離過行。三依煩惱障增上淨故家菩提分解脫門者，何處住者，對家問也。以何等門，問解脫門。何等修行得淨，問菩提分也。經中略無四家句。一般若能照、二諦是所照、三惑滅、四苦盡。四「一切助」下依智障淨以離無明，令覺分圓滿。 > Third, from 'constantly giving rise to various' downward explains the section on dual practice. Within this there are four \[parts\]: First, the dual practice being doubly uninterrupted: inward realization and practice have matured, so that calming (śamatha) and discernment (vipaśyanā) both manifest, which is called the 'dual practice being twofold'; outward cultivation is constantly continuous, which is called 'uninterrupted'. The above is the proper division; the following three are the advancing practices. Second, newly generating faithful mind, being certain regarding the higher \[attainments\], is called 'superior faith'. Third, giving rise to practice based on faith: practice possesses beneficial purpose, and the purpose being superior is called 'great', while initiating cultivation is called 'effecting', hence it is called 'being able to effect great benefit'. Fourth, practice matures into virtues, which is called the 'factors of awakening (bodhipākṣika)'. Within the first gate there are three: First, from 'constantly giving rise to' up to 'unobstructed' generally explains the dual practices manifesting together without obstruction. The commentary says: 'Because within a single thought-moment, the two practices of śamatha and vipaśyanā become manifest.' 'Walking, standing, etc.' directly reveals the continuous and constant arising of both practices. The commentary says: 'Because in all actions, when practicing them, one practices without interruption, without cessation, and without rest.' 'Without interruption' means not letting them stop completely; 'without rest' means not briefly pausing or abandoning them; hence it says 'uninterrupted'. Third, 'free from the aggregates, etc.' concludes the leaving behind of evil and abiding in goodness. Second, from 'constantly not far removed from' downward explains the superiority of faith. Within that immeasurable wisdom, the adorned marks of extraordinary meaning manifest before him because he mindfully focuses upon them. That is to say, because he mindfully focuses on and places faith in the Tathāgata's realm of objective and subjective conditions, it says 'constantly not far removed from', etc. Third, from 'this bodhisattva' downward explains being able to effect great benefit. Within this there are two: first, a general indication; second, from 'why' downward, a specific explanation. Within the specific explanation, it first explains the wisdom that is able to complete \[them\], and later explains the ten pāramitās that are completed. Within the former there are two: first, an objection states: 'The practice of the ten pāramitās is vast; how can it be fully completed thought-moment by thought-moment?' The explanation: 'Because of great compassion' refers to the vast mind. 'Cultivating, etc.' refers to the great mind. Because the vast and great mind manifests in thought-moment after thought-moment, he is able to complete them. Second, from 'the ten pāramitās' downward specifically explains the ten practices completed: within a single thought-moment, abandoning one's own roots of goodness and giving them to sentient beings is called the pāramitā of giving (dāna); within this very thought-moment, being able to extinguish afflictions is called morality (śīla); corresponding with loving-kindness and compassion and doing no harm is called patience (kṣānti); seeking advancement without satiation, having no extraneous thoughts in mind, being receptive to the non-arising of dharmas, skillfully giving rise to this practice, having great vows ever increase, being indestructible by contrary doctrines, and wonderfully understanding what is appropriate. Therefore, when in a single thought-moment one initiates a single \[act of\] giving, one thereby fully possesses these ten, and in all remaining thought-moments this continues without interruption. Although in all the preceding bhūmis one wished to cultivate this, only upon reaching the seventh bhūmi does one attain accomplishment. As for the commentary's explanation of the last four: in explaining upāya, 'giving rise to immeasurable wisdom-affairs' explains the essential nature of upāya. From 'by this' downward explains the function of upāya: that is, when by upāya one is able to give rise to immeasurable practices such as giving, one is able to encompass them fully through the power of vows. Second, 'giving rise to increasingly superior wisdom' explains the essential nature of vows. From 'by this' downward explains the function of vows: that is, by the function of vows one gives rise to increasingly superior wisdom, and by this wisdom one can give rise to that giving, etc., causing increasingly superior practices to arise, all of which encompass what is extraordinary. Third, 'indestructible by Māra, etc.' reveals the essential nature of power (bala); 'by this being able to depart from hindrances to giving, etc.' is the function of power. Fourth, 'knowing dharmas as they really are' reveals the essential nature of wisdom (jñāna). From 'by this' downward explains the function of wisdom: that is, by the power of wisdom one reveals the distinctions among giving, etc., in order to transform sentient beings. Fourth, from 'thus thought-moment by thought-moment' downward explains the distinctions among the factors of awakening, of which there are four kinds: First, relying on the practice of the Mahāyāna, which refers to the ten pāramitās benefiting oneself. Second, relying on transforming sentient beings, which refers to the four means of gathering gathering sentient beings. The above two gather wholesome practices; the below two are practices of abandoning faults. Third, the factors of awakening and gates of liberation of the home based on the predominant purification from the hindrance of afflictions: 'where one abides' asks in relation to the home; 'by what kind of gate' asks about the gates of liberation; 'what kind of practice attains purity' asks about the factors of awakening. In the sūtra, the phrase concerning the four homes is omitted. 1. Prajñā is the illuminator; 2. the two truths are what is illuminated; 3. delusion is extinguished; 4. suffering is exhausted. Fourth, from 'all auxiliary' downward relies on the purification from the hindrance of knowables to depart from ignorance, causing the factors of awakening to become complete. > — English (machine translation) (machine translation) - [Previous: 13.79](https://indike.org/pramana/in.bauddha.taisho.1733.13.79) - [Next: 13.81](https://indike.org/pramana/in.bauddha.taisho.1733.13.81) - [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.13.80) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.9.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.13.80](https://indike.org/pramana/in.bauddha.taisho.1733.13.80) · Pramāṇa